 at his little face and he looked stunned, studying my
own face to know how he should feel. My pattern throughout my life was to
close down and withdraw my love when I was hurt so that the other person
would know that they did something wrong. I probably did this with my
dad when I was young; I have done it with my husband; and now, there I
was, doing it to my little son. I learned it from my own mama, who I am
sure learned it from hers. I thought I had healed that pattern years ago through the work I had
done in my relationship with my husband. But here I was, being refined by
my little one, seeing the parts of me that still had not healed; the parts of me
that were still unable to love; the parts of me that were still triggered, and
thus attached to a story from my past; the part of me that needed to prove
something in order to love or be loved. And now I was unconsciously acting
out the same drama that would instill the same beliefs, and thus the same
patterns, into my little one. Wow. I noticed. I became aware. And that is the first step of all healing and transformation. First, check your ener gy. If I am frustrated with my baby when he is biting me and I put him
down to “teach him a lesson,” then tell him (from that frustrated place) that
what he did was not okay, he feels the frustration and also the guilt of doing
something “wrong.” An infant not only feels guilt, but they connect all their
experiences to their value and worthiness as a person. Next, take a deep breath. I dropped into the boundless reservoir of love and compassion that God
has gifted mamas with. I looked at my little angel in that mood, and
immediately he softened and smiled. From a loving place, I let him know
that biting hurts mama, that it does not feel good.As I’m sure you have heard, it’ s not necessarily what  you do or what
you say, but more the ener gy that you do or say it with, that has the most
effect. It is not about not expressing what you need, or not putting him
down, but more importantly, how did you express your needs? How  did you
put him down? What was the ener gy behind  your actions? As that is what is
felt the most. Responding from a place of love and care creates a
completely dif ferent experience for your babe. Beneath every behavior is a feeling, and beneath every
feeling is a need. Rather than responding to a baby’ s
behavior, respond to their needs. What needs are they
expressing through  their actions? Do they need more
attention? More presence? Do they need to feel more
comfortable? When you meet their needs, you are
addressing the cause of their behavior, rather than
temporarily pacifying the symptoms. What are other, more ef fective ways to communicate with your little one
without making them feel ashamed about who they are, or guilty for what
they did? Again, your little one does not know that what they are doing is
causing harm. They do not know “right” from “wrong,” “good” from “bad.”
They are simply experiencing the world from a deep state of being. Our
task at this time is to respond in such a way that allows them to feel safe
and to let them know, through our ener gy and actions, that they are
fundamentally cared for, valued, and worthy of love, no matter what. How then, do you create clear boundaries without limiting their self-
expression? What can you do instead of responding to your teething baby’ spain with more pain? Speaking practically, you can recognize their need to
bite on something and of fer your finger or a teething toy instead of nursing,
and then you can return to the nursing session later when they are not
hurting as much. Perhaps you can voice to them with a loving yet firm and
serious tone that “that hurts” and that you will not let them bite, and that
you will not give them milk when they bite. Your boundaries are important, and by no means do you have to suf fer
the pain of a biting baby while nursing. But instead of using punishment as
a form of teaching, there are constructive ways to create the boundaries that
you need while simultaneously letting the baby know that they can express
their  needs without being punished. The definition of discipline that Magda
Gerber, a renowned early childhood educator, shares in Dear Par ent:
Caring for Infants with Respect  is “training that develops self-control,
character.” This is in line with the actual source of the word, the Latin root
disciplina,  which means “instruction” or “knowledge.” So, discipline is
educating  our children so that they understand appropriate behavior, values,
and how to control their impulses—rather than punishment that makes the
child feel ashamed or “bad.” By cultivating the perspective that your little
one is never trying to cause you stress, pain, or suf fering, you can respond
to them in a way that is respectful and clear, and in a way that models the
behavior you want them to learn. By expressing to them that it hurts when
they bite, they may learn how to express themselves when they are hurt in a
respectful way; when you provide them with an alternative relief for
teething, they may learn that they can count on you for support when they
need you. By being clear in your ener gy and intentional with your responses
—rather than becoming triggered and then responding unconsciously—you
support them in learning how to regulate their own emotions and create the
boundaries necessary for them (and you!) to feel safe. You will feel much, much better as a mama when your actions come
from a place of responsiveness, compassion, presence, and care. You will
also notice that it is a much more ef fective way to teach your little one. You have to be so mindful as a mama, and simultaneously so gentle,
patient, and for giving toward yourself. Mamas tend to put so much pressureon themselves to be “perfect”; but you deserve just as much grace and
forgiveness as you are giving your child. You are learning. You will become
triggered at some point. It is an opportunity for your growth. And like any
spiritual endeavor, conscious motherhood is a practice. We are all conditioned by our past experiences—by the ways that our
parents dealt with us and the ways we have seen others being treated. We
are af fected by our friends, by the media, and by society. When you are a
new mother, many new things arise that you have never experienced before
and therefore may not know how to respond to in ways that are actually
supportive. Guilt is a common emotion among mamas, though rather than getting
stuck in it, know that it is there to show you what you value. The experience
of guilt makes it crystal clear when you have acted out of alignment with
what you care about, and thus it helps you self-correct the next time around. The important part is to be able to notice the way you reacted, to become
aware of the way in which you wish you showed up, and to keep refining. Children do not need a perfect mama. They need a mama who is genuine
and who is committed to the work of becoming better. Apologize to your
little one when you step out of line. Let them know that it wasn’ t okay how
you spoke to them, ignored them, or touched their body. Let them know that
it wasn’ t their fault and that there is nothing they could do to make you not
love them. Take responsibility for your actions so that they eventually learn
how to take responsibility for theirs. This repairing also supports your little
one, from the youngest of ages, to rewrite—or reintegrate—what happened
in a way that is supportive for their development. You are a newborn mama. You are learning how to love in the deepest and
most profound way possible. Swami Prabhupada would often say that the closest thing to God’ s love
that we can experience in this world is the love that a mother has for her
child. Experiencing this love from the inside out, from the heart of a mama,has revealed much to me about the way God loves us all. Wow, God loves
me without reason. There is nothing I could do to make Him not love me. There is no way that I could act that would make the Divine turn away from
me. I am not “good” or “bad” in His eyes. I am simply me, and that is
perfect. How can I become an instrument of that boundless, shoreless ocean
of love in my little one’ s life? In the Puranas, the Ultimate Mother is known as Sri Radha. Both the
Padma Purana and the Brahma Vaivarta Purana elaborate on her pastimes of
love with Lord Krishna and reveal how the divine couple is the Source of
all that is. Sri Radha is the embodiment of love and compassion. You can
pray to her to become an instrument of divine, motherly grace: to know
how to love your little one without conditions. Mother Yasoda is Lord
Krishna’ s mother. You can pray to her for the wisdom of how to raise your
little one with devotional love. Goddess Bhumi is Mother Earth: the
epitome of generosity, care, nourishment, and reciprocation. You can honor


 his physical life. And in addition the divine plan
embodied further proof of its all -embracing wi sdom in that it held up to the world divinity clothed in a material body, endowed
with physical attributes, and subjected to the test of physical desire --a test that could perfectly be withstood only by a mind
functioning in a body physiologically pure. The Christ invariably worked through the material, the physical, to the mental and spiritual. And perfect spirituality in man
requires its vehicle, the material body, to be physically excellent. Purity of body, purity of mind, purity of heart --these al one may
commune with the divine. CHAPTER XX
DEATH IN THE FAST
A THEORY OF DEATH:
ELEVEN CASES OF DEATH IN THE FAST:
SUMMARY OF POST MORTEM FINDINGS

    NO FULLY satisfactory definition in explanation of what is called death in the physical body has  ever been given. In
conformity with the theory of life, upon which the belief of the author is based, a definition of physical death is offered t hat,
following the tenets of that belief, covers completely for her the phenomenon of the dissolution of the a nimal body. The theory
referred to considers energy, vitality, or life force, as an entity that emanates from a source without the animal organism, and that
animates the latter when, with the body as a laboratory, the chemical transformations necessary to life are effected. This means that
the expression of energy as exhibited in sentient living organisms is achieved with those organisms functioning merely as mea ns of
transmission, as vehicles. While the explanation may be a bit labored, its purport should be clear, and the definition of physical
death here offered is this: --when, for one reason or another, the mysterious force which permeates every sentient living body,
giving to it motion, sensation, and thought, is prevented entrance to or passage through  the organism, what is called death occurs. This definition is not strikingly original, nor is it completely satisfying, but, after all, the sciences have not as yet bee n able to
analyze life nor the sources of life; and the phenomenon of its cessation, or  what is called death, is just as much a mystery. A digression may here be pardoned. Just what is to be after death, apart from what faith may predicate, we do not know. And
men should fear only what they know. They should not, like children, be afra id to go to bed in the dark, afraid of things that they
imagine. In all that we really know there is nothing about death to frighten us. We know that our bodies go back to the earth. We
know that birth and death come alike to all of us. We can remember not hing that occurred before we were born, yet this thought is
not fearsome. We know that this universe, in which the earth is but a grain of sand, is managed with marvelous wisdom and
justice. We know in consequence that we have no reason to fear injustice, or terror, or torture. Death in the physical body is to be regarded as having taken place when there is complete stoppage of the functions of the br ain
and of the organs of respiration and circulation, with sequent cessation of the processes dependen t upon these functions. To
amplify, death occurs whenever, through disease or shock, the brain, the storage battery of physical and mental life, becomes
unable to perform its task of transmitting energy --life force to its points of action or expression, th e vital organs of the body. Vital
organs cease functioning when there is obstruction or demolition of some portion of the main lines of transmission followed b y life
force in its passage from the brain. That this may happen by reason of long continued deni al of food to the organism is
undoubtedly true, but death from the exhaustion of inanition caused by absence of food is most rare in occurrence. On the oth er
hand, in bodies that are continuously supplied with sustenance, exhaustion from lack of nourishmen t because of disorder of the
nutritive functions proves a most usual agent of dissolution. And this is true since this sort of exhaustion, while having it s source in
the functional disability of the organs of nutrition, eventually succeeds in inhibiting th e cells of the brain from acquiring and hence
assimilating those substances necessary for their conservation. In average conditions death results from disease that is functional in character, not organic. In the experience of the autho r,
death during  a fast never has occurred when merely functional disorder was present, nor did it ever result for the sole reason that
food was withheld. In every instance listed in this chapter, in every instance of death that has happened during the long yea rs of
pract ice upon which this text is based, the cause of dissolution was conclusively shown by post mortem examination to have been
the inevitable consequence of obstruction through structural defect of some portion of the avenues through which life force i s
expres sed. And it is questionable whether, in a conscious being not afflicted with morbid impairment of tissue, or not so situated
that food could not be supplied when hunger made its demand, death has resulted from starvation, or, in other words, from the
exhau stion of brain sustenance. No evidence that is conclusive shows that this has ever happened. In disease that is functional in origin and character the fast may be carried to its logical end without a particle of anxiet y, for the
law of hunger marks t he limit beyond which abstinence may not continue lest starvation ensue. Hence, death from starvation is
impossible during a fast when functional disease is in question. In the presence of structural organic deficiency the result is not
assured. When, howe ver, impairment of tissue is slight in degree, recovery is possible; but, when the fault is such that structural
Page 62 of  72 restoration of the organ or organs affected is beyond the power of natural law, no hope of cure exists, although, because fun ctional
labor is l essened through abstinence, and distress is with certainty relieved, life may be prolonged. It is always to be remembered
that in all disease, whatever its form, the fast is nature's sole curative agency, and is then as much a function as is feedi ng in hea lth. The autopsies held upon the bodies of the subjects of whom the causes of death are here described disclosed in every instance
disease that was organic in character. In most of these cases arrested development of one or more of the functioning pa rts of the
body was discovered, and in all of them malformation of the intestines was displayed that must be attributed to long continue d
irritation with inflammation. These cases are those of persons who had resorted to orthodox methods for the relief of their
suffering until orthodoxy proved without avail, and who only then bethought themselves of natural law. In view of the defects exhibited, it is certain that malnutrition occurring in the developing period of life, coupled perhaps  with
the banefu l effects of drugs administered in the attempt to remedy disease, was responsible for fatal issue. Nature had endowed
each of these subjects at birth with presumably normal vitality; each of them had suffered early in life from severe forms of
functional d isorder; and each, with one exception, had virtually exhausted the list of medicines designated as remedies for the
symptoms displayed. While it is not at all a just concept to attempt to place entire responsibility for the conditions shown upon drug  dosage, it is to be
recognized that, broadly speaking, there is no drug that is in effect not a poison. It is also to be recognized that, while h arm ensues
when drugs are used for the suppression of disease in mature years, the consequences of administeri ng medical remedies in infancy
and in adolescence are much more detrimental. The instances of death now to be cited occurred while a fast was in progress, or while the patient was undergoing a period of
dieting. Each casts light upon the ease of diagnosis consequent upon abstinence from food as a therapeutic measure; while the
autopsies also disclose the deleterious effects upon the human body of dietetic errors and of drug treatment. In every case t he cause
of death is conclusively shown to have been due to the presence of structural organic defeat that was beyond repair. Two o f the
deaths described happened when the subjects were on a dietary, but the conditions discovered in these showed no decided
differences in causation from those displayed when dissolution took place while a fast was in progress. In all of the related  cases
death was certain, fasting or feeding. The list is selected from a total of twenty -two fatalities occurring in a practice confined to
therapeutic fasting and its accessories that covers a period of over thirty years. The number of cases handled is about thirty
thousand, and each of these fasted at some time while under guidance for intervals varying from one day to seventy -five. Case 1. A married woman, thirty -eight years of age, who had devoted twenty years in vain attempt to regain lost health und er
medical guidance. She finally discovered that alternating periods of dieting and abstinence from food, usually short in durat ion,
were the sole means by which she could obtain relief. At consultation a perilous condition indicating the presence of organ ic
disease was evident, and a more carefully selected dietary, with the employment of the usual natural hygienic accompaniments of
treatment, was prescribed and faithfully carried out for six months. At the end of this time the patient, in full enjoyment o f the
relief


“Shri Ramesh Nathani, B.Sc., D.T.C. is a promising youth. He is not addicted to any dissipating habit nor is given to fineries. For about three years he was embarrassed with nocturnal emissions. With my encouragement he began drinking urine twice a day from June 1975. And occasionally urine massage also. He could not follow dietetic regime. For the last month and a half there has been no complaint in the night and his weakness also has to an extent been cured.”  from Manav Mootra by R. M. Patel  WET DREAMS  “Shri Narshibhai S. Prajapati aged 36 (village Aghat, via Viramgam) had frequent nocturnal discharges. He came for treatment in the urine therapy centre from 28-7-62 to 4-8-62. His weight increased from 70 lbs. to 80 lb. He was completely cured but still was advised to continue drinking and massage of auto-urine.”  Manav Mootra by R.M. Patel  WHITE LEPROSY  “About 15 years ago, a man of thirty-five had suffered from white leprosy on his entire body. There were several patches of leprosy, big and small, on the head, face, chest, abdomen, hands and feet. Even his hair turned white. He happened to read about Urine Therapy and began a number of experiments on himself. He cured his eye trouble by drinking urine and began rubbing the urine to get rid of the white leprosy. By systematic taking and rubbing of urine, his white leprosy was gradually reduced. Some patches of leprosy, however, persisted on his forearms and feet, but those patches do not trouble him in any way. There is no burning sensation, even in summer.”  Urine Therapy by Dr. John O'Quinn  WHOOPING COUGH  “The son of a serviceman in Surat was suffering from whooping cough. The allopathic medicines were tried with no results. His mother made the young patient drink his own 210 urine after every call. Thus the old cough was cured by this simple treatment. They are now conf"med believers, and use Urine Therapy whenever the boy has any trouble. Thus with gradual improvements, the whooping cough was totally cured. His health which had gone down had been fully restored.”  Urine Therapy by Dr. John O'Quinn  WHOOPING COUGH  I shall first relate of whooping cough of a child aged nine months. There is no proper remedy of this disease in allopathy. Period of whooping cough is 90-120 days after which it automatically subsides. But during this period, coughing is violent and dry. When the fit of whooping cough occurs, the fact of child becomes red due to non-stop coughing and he vomits. The scene is difficult to look at. Doctors usually prescribe sooting medicine and some tonics. When the above mentioned child was brought to me, he had already suffered for a month. Coughing was at its peak. Instead of prescribing the usual medicine I asked the parent if they will experiment with urine. The couple has had some previous experience of urine therapy with success. So they readily agreed. Their only fear was that some unwanted reaction may not set up. However, they started giving child his urine and also anointing his neck and chest with it. Result was highly satisfactory and child was cured in ten days. "Miracles of Urine Therapy" by Morarji Desai  WHOOPING COUGH  "Master. W. — 4-1/2 years of age. Developed a severe fit of coughing with vomiting. Whooping-cough epidemic in the village. Urine injection given...In the night, severe fit of coughing with thick phlegm and mucus, sick feeling... Next day, feeling much better in every way, no whooping or return of chronic asthma. His mother later writes "Child better than ever, is free from asthma since the first injections [several weeks ago)". Have seen the child [four months after injections]. He is developing physically without any disturbance. Chronic eczema and blepharedenitis (inflammation of the eyelids) also healed." 211 Use of Urine Therapy in the Treatment of Infectious Diseases, Asthma, Allergies, Migraines, Viral Infections, Hayfever, Diabetes, Gout, Dysfunction of the Adrenal and Thyroid Glands, Heart Conditions by Dr. Plesch  WOUND  “Shri Mangilal Maloviya is a naturopath and he had a bad prick in his left foot. He at once urinated over it and put a urine-soaked bandage over it. Pain at once subsided and the deep wound healed in no time without any pus formation.”  Manav Mootra by R.M. Patel  WOUND  “In 1961 in Bulsar, B. Ratimuni began Urine Therapy after his toe was badly hit. He cured it by applying urine-pads. Another time, he was operated on for some  trouble, but the surgeon's wound did not heal. So he applied urine-pads and healed the wound.”  Urine Therapy by Dr. John O'Quinn  WOUND  “A male aged 47 had a septic area on the...third right finger. This was drained but discharge of pus continued. The wound was opened again when it was found that the infection had entered the tendon sheath. Adequate drainage was provided and the finger X-rayed. The wound was then treated with eusol baths. After several days there was no attempt at healing. Urea treatment was started and after 3 days the slough was removed thus exposing the underlying tendon. Healthy granulations (new tissue) were present at this time. The urea treatment was continued. The patient was discharged 22 days after the treatment was begun, the wound having healed completely. There was no loss of function...  As will be seen from the above, we have used urea in a variety of casualty department cases. Owing to the extreme diffusibility of urea even the deepest wound can be treated effectively.”  “Treatment of Infected Wounds with Urea”, 1938, by Leon Muldavis (Senior Casualty Officer at the Royal Free Hospital, London) and Jean M Holtzman (Demonstrator in Physiology, London School of Medicine for Women). 212 WOUNDS  “A prisoner was sentenced to heavy whippings. After the beating a co-prisoner treated him with urine, and the victim was readily cured.”  Urine Therapy by Dr. John O'Quinn  WOUNDS  “Dr. George S. Cotton of Temple, Texas wrote about the benefits of Urine Therapy in 1935:  I have put Urine Therapy to the test and the results have been astonishing. Urine in the treatment of wounds and bums cannot be beaten. This healing power is brought about among other elements contained in urine, by Allontain (C4.H6 03.N4)"  Urine Therapy by Dr. John O'Quinn  WOUNDS  “In Arnhem Land, the aborigines chopped up flower stalks, mixed them with warmed urine, and applied them to spear wounds. Some tribes used mud or ashes to dress wounds and with no other treatment the injured survived frightful wounds.”  Healing Secrets of the Aborigines by Dr. Ingfried Hobert  ************************* Y ************************* YOUTHFUL APPEARANCE  “Immigration authorities stopped a man from India at Kennedy airport, New York City, for suspicion of traveling with a false passport. The incident happened because according to the birthday on the passport the man was supposed to be 68 years of age, but the agents did not think he was a day over 35. Once the validity of his documents and his identity was verified, the customs agents asked him how he stayed so young looking. 213 The man said, "I am vegetarian, and I only eat fresh and natural foods. And I drink a glass of urine on an empty stomach every day." After revealing this information he was allowed to continue his trip.”  Uropathy by Martin J. Lara        THE END  *******************************************************************************************************  URINE THERAPY INFORMATION SOURCES  URINE THERAPY BOOKS...  "Personal Pharmacy" by Gary Ward  "Your Own Perfect Medicine" by Martha Christy  "The Golden Fountain" by Coen Van der Kroon  "The Miracles of Urine Therapy" by Moraji Desai*  "Auto-Therapy" by Dr. Charles Duncan, M.D. "Urine the Holy Water" by Harald Tietze  "Miracles of Urine Therapy" by Dr. S.K. Sharma  "Uropathy" by Martin Lara  "Urine Therapy" by Dr. John O'Quinn  "Shivambu Geeta" by Dr. G.K. Thakkar  "Manav Mootra" by R.M. Patel  "The Miracles of Urine Therapy" by Dr. Beatrice Bartnett, D.C., N.D.  "Shivambu Kalpa" by Dr. Arthur Lincoln Pauls, D.O. 214 "Liquid Gold" by Carol Steinfield  "Auto-Urine Therapy" by 'An Experienced Physician'  "Gee Whiz! It's All About Pee" by Susan E. Goodman  "Jungle View" by Dionysus Junior  "Urinalysis in Clinical Laboratory Practice" by Alfred Free, Ph.D. and Helen Free  "Urine Therapy: It May Save Your Life" by Beatrice Bartnett, D.C., N.D.  "Urine Therapy


 The text does not explicitly discuss the significance of the Five Phases in Chinese medicine, but it does mention that the Five-Phase model is used to understand the interconnectedness of all things and the importance of recognizing our individual patterns and needs.<|eot_id|><|begin_of_text|>Still, it was the determinati on of my Wood, the discipline of my
Metal, the enthusi asm provided  by my Fire, and the solitary
reectiveness of my Water  that enabled me to produce  a book. The
scholarship and originality spring from my coauthor’s well of Water ;
the commitme nt to connect with the reader comes from my Earth. Earth  is a good friend, parent, and organizer—able to listen, serve,
satisfy needs, and resolve problems. My friends and patients
appreciate my faithful willingness to immerse myself in their aairs
and lavish them with my focused attention. I can imagine  myself tting better into a provincial village in
another era when I would have worn an apron over wide hips in a
household teeming with children. My home would have been
located at the crossroad of this hamlet so that everyone could pass
through my kitchen on their way to somewhere else. As peopleemptied their pockets of troubles, I would dish out generous
servings of soup, administer instant counsel, oer matchmaking
services, and settle disputes judiciously. Amber sunlight would
splash onto my table and ripple from it into the community. And
everyone who, for better or worse, was born in that valley would
also die there. I would have been pleased with the security, the
togetherness, even the predictable boredom. I would relish the still
point while nomads would pass through and tell stories of faraway
lands. The insights of Chinese medicine can nurse our sense of ourselves,
our awareness, at the same time as acupuncture and herbs can
promote our direct experienc e of integration. Meredith asked me to
make a house call-she needed help and was too weak to move. Besieged with unremitting nausea and vomiting, she was unable to
hold down plain water, let alone solid food, and she wanted to
avoid hospitalization and intravenous feeding. She had an
inoperable tumor that had spread to her bones, and her legs and
hips were in extreme pain. A combination of acupuncture
treatments, an herbal fomentation on her abdomen, powdered
ginger under her tongue, and rectal injections of herb broth halted
the nausea and vomiting within one day and provided her with
nutrition. She then progresse d to eating small portions of herb broth
and rice gruel. Acupuncture every six hours enable d her to
discontinue the use of morphine that had been leaving her groggy
and tired. She complained of feeling that her upper body felt
disassociated from her lower  body. Minutes after the needles were
in place, she began to feel as if her abdomen and lower limbs were
again joined to her upper body, returning to her the sense of
connectedness that she was craving. The acupuncture not only
altered her perception of pain, but seemed to soothe and lighten her
consciousness. She felt more charged and a greater sense of calm. What is it that we want? To fully experience our aliveness. To feel
in our bodies a streaming, like the rush of a river over stones. To be
awake, alert, and responsive in our limbs and sensitive in our
ngertips to the textures we touch; to be infused with our own
whispering current of wind; to feel as if our outer and inner realityis congruent and that our eorts are rewarded by a sense of
satisfaction. We carve out our own identity and possess our own
purpose, and yet we also yearn to shed the isolation we feel within
the envelope of our skin. We desire union. We aspire to have our
private lives nestle within the valley of a public world that we can
arm. We long to feel connected with each other. Like the woods
that harbor wild creatures, creekbeds, and fertile pastures that rest
upon a mound  of earth that spreads into a vast range of mountains
and plains—we want to feel a part of a community that spills into
and becomes part of a larger universe. We want to be able to
embrace and be embraced. We want to live the life of our bodies
and want our bodies to permit us to fully live our lives. Chinese medicine is a beginning. OceanofPDF.comA CKNOWLEDGMENTS
A book takes on a life of its own, nudged along by diverse currents
and nurtured by multiple energies. This one began as a two-page
brochure, which in stages grew into an eighty-page essay, and then,
after realizing there was so much more to say, assumed the form of
a full-edged book. Subhuti Dharm ananda, himself author of many publications on
herbal medicine, after reading our essay gave us the assignment:
“Write a book.” The prospec t was daunting. Our friends Bernardine
Dohrn, Bill Ayers, Yeshi Neumann, Evie Talmus, Linda Saraf, Mary
Ashley, Micha el Tierra, Trent Schroyer, Joanna Rinaldi, Kosta
Bagakis, Melod y James, Susan Collins, Kathy Coyne, and Susan and
Malcolm Terrence assured us that we could do it and cheered us on. We have attempted to emul ate the style of provocative inquiry
exemplied by Ted Kaptchuk  and Michael Broman and have been
encouraged by their support. Paul Unschuld provided inspiration. His thorough, reective examination of the history of Chinese
medicine challenges the myth that it is a strictly dened orthodoxy,
a xed, unchanging entity. Instead he insists we perceive any
medicine as a uctuating mode of thinking and practice that
inevitably takes on the hue and shading of its social and historical
context. Indire ctly he gave us permission to interpret the meaning
and signicanc e of Chinese medicine from the vantage point of our
own experience and culture. We have also built upon the somatic
psychology of Stanley Kelem an. Our study with him helped us to
develop the frame of reference from which our expression of
Chinese ideas emerges. It’s one thing to write a book and another to prepare it for
publication. Judy Olasov taught us that words could be processed aswell as written. Throughout  the writing process we relied on our
free-lance edito r, Deke Castleman, for his abundant good humor and
camaraderie as well as his expertise. That he could consistently
transform discouragement into mirth was no small feat. In reading
early versions, Dan Nevel, Angus McKenzie, Ani Chamechian,
Roberta Gardner, and Garry Meyers made suggestions which we
valued. Determined to bring awareness and knowledge of complementary
approaches to health into greater public view, Cheryl Woodru, our
editor at Ballantine, armed the value of this project from the start,
contributing her talent to its fruition. Our auspicious liaison with
her was fostered by our agents John Brockman and Katinka Matson. We gratefully acknowledge artists Susanne Panasik, Bruce Wang,
and Val Mina for creating the graphic images that accompany our
text. We owe a debt of gratitud e to our family. Dr. Gayle Pierce
provided lucid counsel throughout. Efrem’s father, Murray
Korngold, invited us to our rst acupuncture seminar, engaging with
us in animated dialogue about Chinese medicine ever since. The
unqualied faith of Harriet’s parents, Marjorie and Malcolm
Beineld, in our mission of communication buoyed our spirits and
determination. Our parents may not have taught us everything we
know, but from their ground our owers bloom. Harriet’s lineage of
physicians—grandfathers, Harry Koster and Henry Beineld; father,
Malcolm; sister, Lynn; uncles Robert Koster and Barry Singer;
cousins Harry Koster and Susie Singer; and our extended family
brothers, Alan Steinbach and John Edoga—have together
demonstrated several generations of devotion to the wonders and
perplexities of medicine. From them we gained perspective. And our
children, Natasha, Shem, and Bear Korngold, have patiently
witnessed how much longer it takes to write a book than to read
one. For their tolerance they deserve credit. Countless herbal meals were shared with Nam Singh, who
initiated us into the tradition of cooking Chinese medicinal food. Later, Edward Espe Brown contributed his poetic sensibility and,
along with Patti Sullivan, critically tasted these creations with us.Our teachers in Chinese medicine, Miriam Lee, Jane Tang, C. S.
Cheung, Andrew Tseng, Zheng Wen Tao, Wang Weng-Jing, and Y. K.
Tan, generously passed on their knowledge. No persons other than
ourselves are responsible for the fallibility of our ideas or their
expression. And our patients, who, through us, have placed their trust in
Chinese medic ine, have guided our experience and explanation of it. Their stories about how it has altered not only their symptoms, but
their deeper selves, in ways that often elude precise articulation,
continue to demonstrate to us the power of Chinese medicine to
shift consciousness, promote integrity


	of	a	possible	void	presents	itself	and
seems	a	threat. The	path,	then,	is	from	letting	go	of	the	illusion	of	the	realm	of
the	everythingness	of	the	mind/world,	through	the	illusion	of
void/nothingness,	to	the	goal	of	the	awareness	of	Allness	that	replaces	both
prior	illusory	states. It	is	reassuring	to	remember	that	all	states	are	illusionsand	capable	of	being	traversed	by	the	spiritual	will	and	progressive
awareness. Who	Is	Doing	The	Seeking? The	illusion	of	the	ego	dissolves	as	the	prefix	‘I’	is	removed	from	all
action. What	ego	claims	as	its	actions	are	merely	self-existent	characteristics
whose	functions	are	automatic,	determined	by	local	conditions,	and	without
an	imaginary	‘I’	to	activate	them. One	does	not	think,	feel,	or	even	exist
because	of	an	action	or	decision	by	some	inner,	invisible	‘I’. Thinking	and
feeling	occur	unasked. What	is	searching	for	higher	truth	is	not	a	personal	‘I’
but	an	aspect	of	consciousness	itself	that	expresses	as	inspiration,	devotion,
dedication,	and	perseverance,	all	of	which	are	aspects	of	the	spiritual	will. Therefore,	the	source	of	the	search	for	the	Self	is	the	Self	itself	actualizing	the
necessary	processes	by	virtue	of	its	own	qualities,	which	are	facilitated	by
Grace. As	another	example,	curiosity	is	a	quality	that	exists	without	a	personal
self	or	decision	to	activate	it. Curiosity,	one	might	say,	is	an	independent,
impersonal	quality	of	consciousness	and	is	universal	throughout	the	animal
kingdom. It	does	not	need	an	‘I’	to	be	curious. There	is	no	inner,	independent
personal	‘I’	that	makes	decisions;	to	prefix	all	thinking,	action,	and	feeling
with	the	pronoun	‘I’	is	just	a	convenience	of	speech. The	inner	personal	self
could	be	referred	to	just	as	well	as	an	‘it’. There	are	stages	during	spiritual
evolution	when	both	the	mind	and	body	do	seem,	for	periods	of	time,	to	be
‘its’. The	body	goes	about	its	business	as	though	it	had	rehearsed,	and	the
mind	speaks	to	others	in	conversation	without	an	inner	personal	self	to	direct
it. There	is	no	inner	‘thinker’	behind	thoughts,	no	‘doer’	behind	actions,	no
‘seeker’	of	enlightenment. Seeking	occurs	on	its	own	when	the	time	for	it	is
right,	and	it	emerges	as	a	focus	of	attention. All	aspects	and	qualities	of
consciousness	are	self-actuating	and	energize	each	other	under	the	general
direction	of	the	Will. The	Will	As	A	Tool
The	capricious	and	carnival-like	nature	of	the	mind’s	activities	precludes
it	as	a	fruitful	focus	for	spiritual	evolution. One	can	order	the	mind	to	do	one
thing	or	another,	but	it	will	refuse. To	try	to	control	the	mind	is	like	a	cat
chasing	its	tail. To	try	to	control	the	mind	already	results	in	the	duality	of	the
‘controller’	and	the	‘controlled’,	as	well	as	the	contents	of	what	is	to	be
controlled	and	the	‘how’	of	controlling. The	only	space	from	which	to	address	mind	is	from	that	quality	calledWill. One	can	locate	this	area	without	too	much	difficulty. Whereas	thoughts,
feelings,	and	images	pass	through	the	mind	continuously,	the	will	is	relatively
motionless	and	fixed. It	tends	to	persist	in	a	more	stable	and	therefore
approachable	manner. The	will	can	indeed	be	quite	fixed,	committed,one-
pointed,	and	immovable,	unlike	the	mind	that	flits	about	like	a	nervous
butterfly. Therefore,	the	most	profitable	point	of	view	from	which	to	approach
the	mind	is	afforded	by	focusing	the	sense	of	Self	as	emanating	from	the	will. The	will	is	malleable,	but	only	slowly	and	deliberately	so	by	reflection. It	is	a
workable	‘place’	from	which	to	proceed	and	explore. The	will	is	closer	to	the
true	Self	than	is	ordinary	mind	with	its	thoughts,	beliefs,	concepts,	ideas,	and
fluctuating	emotions. Contemplation
This	is	the	most	fruitful	and	meaningful	activity	of	spiritual	work. With
very	little	practice,	one	can	acquire	the	capacity	to	function	in	the	world	with
only	minor	interruption	of	reflection	and	contemplation. Meditation	as	it	is
usually	practiced,	however,	is	limited	in	time	and	place	and	often	involves
seclusion	and	cessation	of	activity. Although	contemplation	and	reflection
seem	less	intense,	actually,	by	their	constant	influence,	they	wear	away	the
obstacles. Contemplation	is	therefore	a	mode	of	meditation	that	is	not	less
than	or	inferior	to	sit-down,	cross-legged	meditation. Empowerment	of	The	Spiritual	Will
The	will	is	activated	and	empowered	by	devotion,	and	it	responds	with
inspiration,	which	leads	to	illumination	by	Grace. The	personal	will	dissolves
into	Divine	Will,	and	the	spark	that	leads	to	the	spiritual	search	and	inquiry	is
a	divine	gift. The	readiness	to	initiate	the	journey	cannot	be	forced	nor	can	people	be
faulted	if	it	has	not	occurred	in	them	as	yet. The	level	of	consciousness	has	to
have	advanced	to	the	stage	where	such	an	intention	would	be	meaningful	and
attractive. Once	inspired,	a	seeker	will	often	forego	all	customary
conveniences	and	life	styles	and	sacrifice	anything	that	stands	in	the	way. The	illusions	of	the	ego	are	tenacious	but	relatively	fragile	when
subordinated	to	the	spiritual	Will. The	ego/mind	is	fortified	by	habit	that
crumbles	when	its	underpinnings	are	removed. The	ego	is	not	an	enemy	to	be
subdued	but	merely	a	compilation	of	unexamined	habits	of	perception. The	Self	that	activates	the	spiritual	Will	is	the	home	of	infinite	power
against	which	the	ego’s	house	of	cards	cannot	stand. The	Self	is	like	an
infinitely	powerful	magnet	that	has	the	capacity	to	dissolve	the	structure	ofthe	ego	if	and	when	the	spiritual	Will	gives	assent. There	is	no	one	to	take
credit	for	the	progression	of	spiritual	awareness,	nor	is	there	anyone	to	blame
if	it	does	not	seem	to	occur. With	spiritual	work,	the	terms	‘is’	or	‘are’	become	progressively	replaced
by	the	term	‘seems	to’,	which	is	due	to	the	increasing	realization	of	the	degree
to	which	perception	is	the	mask	that	hinders	truth. Until	the	Absolute	Reality
reveals	itself,	it	is	closer	to	reality	to	hold	all	seeming	knowledge	as	merely
hypothetical. Even	now	in	society,	this	understanding	is	surfacing	as
evidenced	by	the	frequent	use	of	the	term	‘perceived’,	e.g.,	the	person	reacted
to	a	‘perceived’	threat. The	emergence	of	this	discernment	is	a	very	important	and	significant
development. It	is	the	first	real	indication	of	an	emerging	awareness	of	the
limitations	of	the	ego	and	the	fallibility	of	perception. This	increase	in	social
awareness	of	the	limitation	of	the	ego	is	reinforced	by	the	recent	discoveries
of	false	judicial	verdicts	as	revealed	by	DNA	testing,	and	by	the	research
which	shows	that	witnesses	are	actually	very	unreliable	and


ect of nar rowing your awar eness. Wholeness, it tur ns out, is the same as ﬁnding your sour ce. There is no division at the sour ce. You don’t have to conquer
every aspect of yourself that is tinged with darkness (which
would be impossible in any case). Become who you r eally
are, and fr om that moment on darkness is no longer
anything you can identif y with. You ar e living near the sour ce of consciousness when the
following ar e true:
You ar e at peace. You cannot be shak en from your center. You have self -knowledge. You empathize without judgment. You see yourself as part of the whole. You ar e not in the world. The world is in you. Your actions spontaneously beneﬁt you. Your desir es manifest easily, without friction or struggle. You can perfor m intense action with detachment. You ar e not personally invested in any outcome.You know how to sur render. The r eality of God is visible everywher e.
The best possible time is the pr esent. Wholeness Is Beyond the Shadow
Human beings have fought against the shadow for untold
centuries, but as far as I have ever discover ed, it has never
been defeated. The only ones who conquer the shadow
don’t ﬁght it; they transcend it. When you transcend, you go
beyond. In everyday life we transcend all the time. F or
example, when a mother sees her young child being crank y
and demanding, she doesn’t meet the child on those
grounds. She r ealizes that he’s tir ed and needs to sleep. What has she done? She has transcended the level of the
problem, moving to a diﬀer ent level to ﬁnd the solution. This
gives rise to a spiritual truth: the level of the pr oblem is
never the level of the solution. Instinctively we know this, yet applying it brings us to
grief. Our fantasies for ce us to ﬁgur e out which side is good
and which is bad, in hopes that if we choose the winning
side, victory will be total. It never is. Every dilemma has two
sides. Every war fought in the name of God depends on an
illusion, because the other side r elies on God just as much. (Has any ar my adopted the slogan, “V ictory is ours because
God is not on our side”?) The enemies of transcendence
play right into the hands of the shadow. You ar e choosing
not to transcend when you struggle at the level of the
problem. Consider the following:
You have a chr onic pain. Instead of going to the doctor,
you tak e mor e painkillers.You hear that someone dislik es you. Y ou ﬁnd r easons to
dislik e that person. Your child is ﬁghting with another child at school. Y ou
are certain that your child is in the right. You hear that a couple is getting a divor ce. You choose
sides. An evangelist comes to your door pr eaching a new
religion. Y ou slam the door in her face, because your
God is the right one. These ar e all instances in which the option to transcend has
been r ejected, and since these ar e such common situations,
it’s not har d to see how the shadow gains power. In each
case, one side has been labeled good and the other bad. Someone is made wr ong, so that you can feel right. Being
judgmental is validated as a healthy way to view the world. The pr ocess of escaping the fog of illusion begins when you
realize that no one is beneﬁting e xcept the shadow. You will
never be right enough, victorious enough, or virtuous
enough to dispel the anger, r esentment, and fear that ar e
engender ed in the people you have made wr ong. Once you
see this, transcendence becomes a viable option. Y ou start
looking for the level of the solution rather than the level of
the pr oblem. Wholeness R esolves All Conﬂicts
I wish that the wor d “transcend” didn’t come loaded with
mystical connotations. When you r ealize that you can “go
beyond” in any situation, transcending comes down to
earth. Conﬂict is the natur e of duality. Resolving conﬂicts is
the natur e of wholeness. This is only natural. When you
aren’t just black or white, good or bad, light or dark, but
both sides at once, conﬂict melts away. The ﬁrst step is themost important. Shif t your allegiance away fr om duality. Quit labeling, blaming, and judging. Give up fantasies of
showing the world that you ar e right and others ar e wrong. Spiritual teachers have oﬀer ed this advice for centuries. Remember what the V edas pr oclaim: “Y ou ar e not in the
world. The world is in you.” Jesus taught that the kingdom of
heaven is within. Ther e has been no lack of teachings about
the path to unity. But people don’t heed these teachings, because the
invisible world holds too much inﬂuence, much of it dark. Wholeness isn’t r eal until the hidden conﬂicts in your life ar e
resolved. L et me outline these conﬂicts in ascending or der,
beginning at the most basic level, such as what a helpless
child might e xperience. Each conﬂict becomes mor e diﬃcult
than the one befor e, until we r each the level of spiritual
conﬂict, which is lik e a war inside your soul:
The conﬂict between being safe and being unsafe. The conﬂict between love and fear. The conﬂict between desir e and necessity. The conﬂict between acceptance and r ejection. The conﬂict between the One and the many. These conﬂicts ensnar e everyone, e xtending far beyond
the individual. Think of the countries that pr oclaim peace,
but feel so unsafe that their r eal ener gies go to ar maments
and defense. They haven’t r esolved the basic pr oblem of
how to feel safe. Think of the times you have wanted to
express love to someone, but felt afraid and vulnerable. Y ou
are in the same position as war ring factions in a civil war
who cannot embrace each other as one people. Conﬂict is
entangled in everything, fr om relationships to inter national
diplomacy.Safe V ersus Unsafe
The solution: Be established in your true self. What does it tak e to feel safe in an uncertain world that is
beyond your contr ol? The gr eat sages and teachers based
their answer on the fundamental axiom that duality is
unsafe and wholeness is safe. This is one of the gr eat
forgotten lessons. Many people work desperately to be safe
by building up their defenses. They wall themselves oﬀ fr om
the scarier elements of society. They cushion their e xistence
with money and possessions. They lock the doors and pray
that some unseen catastr ophe doesn’t strik e. These tactics
derive fr om a primitive belief that says that if your body is
safe fr om har m, you ar e safe. P erhaps we inherited this
predisposition; per haps it suits our materialistic way of life. People in past ages didn’t feel safe unless the gods, or God,
approved their actions. T o that end, they would tolerate
being impoverished as long as or ganized r eligion told them
that their souls wer e assur ed of salvation. The moder n view is that safety is psychological. T o be safe
in the world, you must ﬁnd the inner k ey to safety. Houses,
money, and possessions ar e irrelevant. In fact, some of the
most insecur e people ar e the ones who feel driven to
excesses of wealth and success. The k ey to feeling safe
psychologically is elusive. F reudian psychology holds that
parenting in the ﬁrst thr ee years deter mines how safe a
child feels gr owing up. Jungian psychology holds that feeling
unsafe must be r ooted in the collective psyche and
speciﬁcally in the shadow, with its shar ed fund of fear and
anxiety. But if you look at the r esults of a century of
therapy, the psychological answer has bar ely work ed in
either case. So much insight and brilliance led to little mor e
than the rise of P rozac and a generation of therapists who
spend most of their time writing pr escriptions for drugs.You will feel safe when you discover that you have a cor e
self. It exists at your sour ce, as we saw pr eviously. At the
source ther e is no division, and ther efore the e xternal world
can’t thr eaten the inner world. Anxiety needs an e xternal
focus, whether it’s the memory of some past trauma or a
free-ﬂoating fear that cr eates dr ead simply because what
comes ne xt is not known. Y our cor e self is stable and
permanent; ther efore it has nothing to fear fr om


 section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        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. Sheappliedthestretchingandotheractivitiesdiligently
andpersistently. Soon,however,mymilitarydutyandclinicaltrainingtookme
farawayfromMerry’sworld. Itwasn’tuntilnineyearslaterthatourpathscrossedagain,whenwemetatamedicalconference. Wewalkedaswetalked,catchinguponoldtimes. ItwasthenthatInoticedthatherlimpwasgone,whichremindedmetoaskheraboutthearthritisinherhips. Merrytoldmethatherhipswerenowdiseasefree. Shewasdancingagain,anditfeltwonderful. Shetoldmethatshehadfollowedmyregimenfaithfullyduringthefirstseveralmonths,and,afterfeelinggreatimprovement,decidedtostickwithit. Shehasstuckwithittothisdayandcontinuestoenjoyexcellenthealthin
bothherhips. Merry’shealingsystemwaswillingandabletogointoaction,butitneededhercooperation. Byworkingwithherhealingsystemusingnatural,noninvasivetechniques,Merrywasableto
reverseherarthritisandliveherlifetothefullestonceagainwith
outresortingtotheextremesolutionofsurgery,whichalsomight
nothavebeenalong-termsolution. Clyde’sStoryofExtraordinaryHealing
Clydewasaphysicsprofessorwhohadsufferedfrombackpainfor
manyyears. Oneday,whilehewasliftingluggagefromthetrunkof
hiscar,hisbacklockeduponhimanddroppedhimtohisknees. Thepaininhisbackwasexcruciating,anditshotdownhisrightleg
likeaboltoflightening. Hecouldn’tmove,notevenwithhiswife’s
help. Luckily,shehadtheircellphoneandcalled911. Theambu
lancecrewarrivedshortlyafter. Intheemergencyroom,Clydewasgivenstrongnarcoticinjectionstorelievehispain,relaxhismuscles,andhelpbreaktheintensemusclespasms. HisspinewasX-rayed,andtheorthopedicsurgeon
wascalledin. Clydewasadmittedtothehospitalandunderwentan
M~thenextday. TheMRIshowedaseverelyherniateddiscinthelowerlumbarspineandasynovialcystinthejointspacebetween
244 YourExtraordinaryHealingSystem
theadjacentvertebrae. Otherspecialistswerecalledin,includingtheneurosurgeon,anditwasdeterminedthatspinesurgerytorepairthe
discandremovethecystwouldbenecessary. Clyde,however,wasnotreadytoundergospinesurgery,andhe
askediftherewasanyurgencytothesurgery. Clydewashesitatingbecauseoneofhisfriendshadhadapooroutcomewitharecent
spineoperation. Hisfriendhadendedupwithaninfectionthatalmostkilledhim,andthathadkepthimhospitalizedforthansixmonthsafterhissurgery. Clydewastoldthatifhewantedtogohomeandrest,thesurgerycouldbescheduledwithinthenextcoupleofweeks. WhenClydewenthome,hedecidedtofindoutwhetherthere
wereotheroptionsthatdidn’tinvolvesurgerytocorrecthisspineproblem. HeresearchedontheInternetandfoundabookaboutadoctor’sownjourneythroughbackpainandanultimatecurethatinvolvedholisticmethods,includingnutrition,exercise,stretching,
andstress-managementtechniques,suchasrelaxation,meditation,
andguidedimagery. Clydethoughthewouldgivethisalternativeapproachathree-monthtrial,andifitdidn’twork,hewouldthenconsenttothe
surgery. Hecontactedthedoctorwhowrotethebook,andthedoctorconcurredthatthismightbeawiseapproach. Afterthreemonthsofdiligentlyapplyingthisdoctor’sprogram,Clyde’sbackpainandthepaindownhislegwerecompletelygone. Hisherniateddischadshrunksignificantly,andtherewasnoevidenceofhissynovialcyst. Morethan300,000peopleundergobacksurgeryeachyearin
theU. S. Manyofthesepeoplewillundergoasecondoperation. It
isnotuncommontomeetpeoplewhohavehad20ormoreoperations,andmanyofthesepeopleendupwithchronicpain. FortunatelyforClyde,heisnotoneofthesepeople. Norishe
everlikelytobe. Becausehelearnedtoworkwithhishealingsystem,Clydewasabletohealhisbackpainnaturallyandrestorehealthto
hisspinethroughtheregularpracticeofsimple,effectivemethods
thatworkwithhishealingsystem. Thepeopleyouhavejustmetareonlyahandfulofthethou
sandsI’veeitherknownmyselforheardaboutwhohavelearnedtocooperatewiththeirhealingsystemstoeliminateavarietyofhealth
YourHeaHngSystematWork 245
problems. Fromserious,life-threateningillnessessuchascancerorheartdiseasetomorebenignconditionsthat,whilenotnecessarilylife-threatening,significantlycompromisethequalityofyourlife,
yourhealingsystemcanperformremarkablefeatsifyoujustlearn
howtoworkwithit. Youhavethepowertostrengthenandfortif~r
yourhealingsystem,justasRani,Steve,Rose,andtheotherpeople
inthissectiondid,and,withextraordinaryhealing,overcomeanyhealthchallengesyouface. PARTTWO
ActivatingYourHealingSystemWhenYou’reSick
BeforeYouBegin
owthatyouunderstandhowyourbody’shealingsystemworksandhowyoucanstrengthenandfortifyit,youcanapplythisknowledgetothetreatmentofspecifichealthproblems. Beforeyoubegin,however,therearesevenkeypointstokeepinmindwhile
youareworkingwithyourhealingsystem:
1. Rememberthatyouarenotamachine. Keepinmindthatyouarenotamachine,butacompletehumanbeingwithabody,mind,andspirit,andthatallareinterconnected. Youneedtotakeallthreeaspectsintoconsider
ationifanyphysicaldiseaseistobetruly


—or,	if	you	are	a
health	practitioner,	for	your	patients—are	immensely	rewarding. To	have	a	clean	liver
equals	having	a	new	lease	on	life. The	liver	has	direct	control	over	the	growth	and	functioning	of	every	cell	in	the	body. Any	kind	of	malfunction,	deficiency,	or	abnormal	growth	pattern	of	the	cell	is	largely	due
to	poor	liver	performance. Even	when	it	has	lost	up	to	60	percent	of	its	original	efficiency,
the	liver’s	extraordinary	design	and	resourcefulness	may	allow	it	to	perform	“properly,”	as
indicated	by	normal	blood	values. As	misleading	as	this	may	be	to	the	patient	and	his
doctor,	the	origin	of	most	diseases	can	easily	be	traced	to	the	liver. The	first	chapter	of	this
book	is	dedicated	to	this	vitally	important	connection. All	diseases	or	symptoms	of	ill	health	are	caused	by	an	obstruction	of	some	sort. For
example,	a	blood	capillary	that	is	blocked	can	no	longer	deliver	vital	oxygen	and	nutrients
to	a	group	of	cells	it	is	in	charge	of	supplying. To	survive,	these	cells	will	need	to	enforce
specific	survival	measures. Of	course,	many	of	the	afflicted	cells	will	not	live	through	the
“famine”	and	will	simply	die	off. Yet	other,	more	resilient	cells	will	adjust	to	this	adverse
situation	through	the	process	of	cell	mutation	and	learn	to	utilize	trapped	metabolic	waste
products,	such	as	lactic	acid,	to	cover	their	energy	needs. These	cells	may	be	compared	to
a	man	in	the	desert	who,	for	lack	of	water,	relies	on	drinking	his	own	urine	in	order	to	live
a	little	longer	than	he	would	otherwise. Cell	mutation	leading	to	cancer	is	only	the	body’s
final	attempt	to	help	prevent	its	immediate	demise	through	septic	poisoning	and	a
collapsing	organ	structure. Although	common	practice,	it	is	farfetched	to	call	the	body’s
normal	response	to	the	accumulation	of	toxic	waste	matter	and	decomposing	cell	material
a	disease. Unfortunately,	ignorance	of	the	body’s	true	nature	has	caused	many	to	believe
that	this	survival	mechanism	is	an	“autoimmune	disease.”	The	word	“autoimmune”suggests	that	the	body	attempts	to	attack	itself	and	practically	tries	to	commit	suicide. Nothing	could	be	further	from	the	truth. Cancerous	tumors	result	from	major	congestion	in
the	connective	tissues,	blood	vessel	walls,	and	lymphatic	ducts,	all	of	which	prevent
healthy	cells	from	receiving	enough	oxygen	and	other	vital	nutrients. 3

Other,	more	apparent	obstructions	can	disrupt	your	well-being	just	as	much. A
constipated	large	intestine	prevents	the	body	from	eliminating	the	waste	products
contained	in	feces. The	holding	back	of	fecal	matter	in	the	lower	parts	of	the	intestinal
tract	leads	to	a	toxic	environment	in	the	colon	and,	if	the	situation	is	not	resolved,	in	the
entire	body. Kidney	infection	and	kidney	failure	may	occur	in	response	to	the	accumulation	of
calcified	stones	or	deposits	of	kidney	grease,	thereby	obstructing	the	flow	of	urine	in	the
kidneys	or	urinary	bladder. The	buildup	of	such	mineral	deposits	in	the	urinary	system	can
lead	to	fluid	retention,	weight	gain,	and	dozens	of	disease	symptoms. If	acidic,	toxic	waste	matter	builds	up	in	the	chest	and	lungs,	the	body	responds	with
mucus	secretions	to	trap	these	noxious	substances. As	a	result,	the	air	passages	of	your
lungs	become	congested,	and	you	literally	run	out	of	breath. If	your	body	is	already	highly
toxic	and	congested,	you	may	even	develop	a	lung	infection. Lung	infections	occur	to	help
destroy	and	remove	any	damaged,	weak	lung	cells	that	otherwise	would	start	rotting	or
have	already	been	decomposed	(pus	formation). Lung	congestion	prevents	the	natural
removal	of	damaged	or	weak	cells. If	the	congestion	is	not	cleared	up	through	natural
means,	or	if	it	increases	further	through	poor	dietary	habits,	the	pus	will	be	trapped	in	the
lung	tissue. Naturally,	destructive	bacteria	will	increasingly	populate	the	scene	to	assist	the
body	in	its	desperate	effort	to	clear	up	this	congested	area,	which	comprises	decomposing
cells	and	other	waste	products. Doctors	call	this	survival	mechanism	“staph	infection,”	or
pneumonia. Poor	hearing	and	ear	infections	may	result	if	sticky	mucus	filled	with	toxins	and/or	dead
or	live	bacteria	enter	the	ducts	that	run	from	your	throat	to	your	ears	(eustachian	tubes). Likewise,	thickening	of	the	blood	caused	by	highly	acid-forming	foods	or	beverages	may
restrict	its	flow	through	the	capillaries	and	arteries,	and	thereby	lead	to	numerous
conditions,	ranging	from	simple	skin	irritation	to	arthritis	or	high	blood	pressure,	even
heart	attack	and	stroke. These	or	similar	obstructions	in	the	body	are	directly	or	indirectly	linked	to	restricted
liver	performance—in	particular,	to	an	impasse	caused	by	gallstones	in	the	liver	and
gallbladder. The	presence	of	chunks	of	hardened	bile	and	other	trapped	organic	or
inorganic	substances	in	these	organs	greatly	interferes	with	such	vital	processes	as	the
digestion	of	food,	elimination	of	waste,	and	detoxification	of	harmful	substances	in	the
blood. By	decongesting	the	liver	bile	ducts	and	the	gallbladder,	the	body’s	60	to	100trillion	cells	will	be	able	to	“breathe”	more	oxygen,	receive	sufficient	amounts	of
nutrients,	efficiently	eliminate	their	metabolic	waste	products,	and	maintain	perfect
communication	links	with	the	nervous	system,	endocrine	system,	and	all	other	parts	of	the
body. Almost	every	patient	suffering	a	chronic	illness	has	excessive	amounts	of	gallstones	in
the	liver. A	doctor	can	easily	confirm	this	by	having	her	chronically	ill	patient	do	a	liver
cleanse. It	is	apparent	that	unless	a	specific	liver	disease	is	found,	this	vital	organ	is	rarely
considered	a	“culprit”	for	other	diseases. The	majority	of	gallstones	in	the	liver	consist	of
the	same	“harmless”	constituents	as	are	found	in	liquid	bile
,
	with	cholesterol	being	the
main	ingredient. A	number	of	stones	consist	of	fatty	acids	and	other	organic	material	that
has	ended	up	in	the	bile	ducts. The	fact	that	the	majority	of	these	stones	are	just	congealed
clumps	of	bile	or	organic	matter	makes	them	practically	“invisible”	to	x-rays,	ultrasonic
technologies,	and
computerized	tomography
	(CT). The	situation	is	different	with	regard	to	the	gallbladder,	where	up	to	about	20	percent	of
all	stones	can	be	made	up	entirely	of	minerals,	predominantly	calcium	salts	and	bile
pigments. Whereas	diagnostic	tests	can	easily	detect	these	hardened,	relatively	large
stones	in	the	gallbladder,	they	tend	to	miss	the	softer,	noncalcified	stones	in	the	liver. Only
when	excessive	amounts	of	cholesterol-based	stones	(85-95	percent	cholesterol),	or	other
clumps	of	fat,	block	the	bile	ducts	of	the	l


 that holds galaxies together can handle the
circumstances of our r elatively little lives. Surrender means, by deﬁnition, giving up attachment to
results. When we sur render to God, we let go of our
attachment to how things happen on the outside and we
become mor e concer ned with what happens on the inside. The e xperience of love is a choice we mak e, a mental
decision to see love as the only r eal purpose and value in
any situation. Until we mak e that choice, we k eep striving
for results that we think would mak e us happy. But we’ve all
gotten things that we thought would mak e us happy, only to
ﬁnd that they didn’t. This e xternal sear ching—looking to
anything other than love to complete us and to be the
source of our happiness—is the meaning of idolatry. Money,
sex, power, or any other worldly satisfaction oﬀers just
temporary r elief for minor e xistential pain. “God” means love, and “ will” means thought. God’s will,
then, is loving thought. If God is the sour ce of all good, then
the love within us is the sour ce of all good. When we love,
we ar e automatically placing ourselves within an attitudinal
and behavioral conte xt that leads to an unfoldment of
events at the highest level of good for everyone involved. We don’t always know what that unfoldment would look lik e,
but we don’t need to. God will do His part if we do ours. Our
only job in every situation is to mer ely let go of our
resistance to love. What happens then is up to Him. W e’ve
surrender ed contr ol. W e’re letting Him lead. W e have faith
He knows how. There’s a myth that some people ar e mor e faithful than
others. A truer statement is that in some ar eas, some of us
are mor e sur render ed than others. W e sur render to God
ﬁrst, of course, the things we don’t r eally car e that muchabout anyway. Some of us don’t mind giving up our
attachment to car eer goals, but ther e’s no way we’r e going
to sur render our r omantic r elationships, or vice versa. Everything we don’t car e that much about—ﬁne—God can
have it. But if it’s r eally, r eally important, we think we better
handle it ourselves. The truth is, of course, that the mor e
important it is to us, the mor e important it is to sur render. That which is sur render ed is tak en car e of best. T o place
something in the hands of God is to give it over, mentally, to
the pr otection and car e of the beneﬁcence of the universe. To keep it ourselves means to constantly grab and clutch
and manipulate. W e keep opening the oven to see if the
bread is baking, which only ensur es that it never gets a
chance to. Wher e we have an attachment to r esults, we tend to
have a har d time giving up contr ol. But how can we know
what r esult to try to achieve in a situation when we don’t
know what’s going to happen tomor row? What do we ask
for? Instead of, “ Dear God, please let us fall in love, or
please give me this job,” we say, “ Dear God, my desir e, my
priority is inner peace. I want the e xperience of love. I don’t
know what would bring that to me. I leave the r esults of this
situation in your hands. I trust your will. May your will be
done. Amen.”
I used to feel I couldn’t aﬀor d to r elax because God had
more important things to think about than my life. I ﬁnally
realized that God is not capricious, but is rather an
impersonal love for all life. My life is no mor e or less
precious to Him than is anyone else’s. T o sur render to God is
to accept the fact that He loves us and pr ovides for us,
because he loves and pr ovides for all life. Sur render doesn’t
obstruct our power; it enhances it. God is mer ely the love
within us, so r eturning to Him is a r eturn to ourselves.4. THE SURRENDERED LIFE
“Holy Child of God, when will you lear n that only
holiness can content you and give you peace?”
To relax, to feel the love in your heart and k eep to that as
your focus in every situation—that’s the meaning of spiritual
surrender. It changes us. W e become deeper, mor e
attractive people. In Zen Buddhism, ther e’s a concept called “zen mind,” or
“beginner’s mind.” They say that the mind should be lik e an
empty rice bowl. If it’s alr eady full, then the universe can’t
ﬁll it. If it’s empty, it has r oom to r eceive. This means that
when we think we have things alr eady ﬁgur ed out, we’r e not
teachable. Genuine insight can’t dawn on a mind that’s not
open to r eceive it. Sur render is a pr ocess of emptying the
mind. In the Christic tradition, this is the meaning of “becoming
as a little child.” Little childr en don’t think they know what
things mean. In fact, they know they don’t know. They ask
someone older and wiser to e xplain things to them. W e’re
like childr en who don’t know, but think we do. The wise person doesn’t pr etend to know what it’s
impossible to know. “I don’t know” can be an empowering
statement. When we go into a situation not knowing, ther e
is something inside us which does. With our conscious mind,
‘we step back in or der that a higher power within us can
step forwar d and lead the way.’
We need less posturing and mor e genuine charisma. Charisma was originally a r eligious ter m, meaning “ of the
spirit,” or “inspir ed.” It’s about letting God’s light shine
through us. It’s about a sparkle in people that money can’tbuy. It’s an invisible ener gy with visible eﬀects. T o let go, to
just love, is not to fade into the wallpaper. Quite the
contrary, it’s when we truly become bright. W e’re letting our
own light shine. We are meant to be this way. We are meant to shine. Look at small childr en. They’r e all so unique befor e they
start trying  to be, because they demonstrate the power of
genuine humility. This is also the e xplanation of “beginner’s
luck.” When we go into a situation not knowing the rules, we
don’t pr etend to know how to ﬁgur e anything out, and we
don’t know yet what ther e is to be afraid of. This r eleases
the mind to cr eate fr om its own higher power. Situations
shift gear and lights go on simply because our minds have
opened up to r eceive love. W e have gotten out of our own
way. Love is a win-mode, a successful and attractive vibration. We think that success is diﬃcult, and so, for us, it is. Success in life doesn’t have to involve negative tension. W e
don’t have to be struggling all the time. If you think about it,
“taking the bull by the hor ns” would be a very danger ous
thing to do. In fact, ambitious tension actually limits our
ability to succeed because it k eeps us in a state of
contraction, emotionally and physically. It seems to give us
energy but doesn’t r eally, lik e the white sugar of mental
health; ther e’s a short high, followed by a crash. The
cultivation of mental r est, or sur render, is lik e eating healthy
food. It doesn’t give us an immediate rush, but over time it
provides a lot mor e ener gy. This doesn’t r equir e sitting in a lotus position all day. We
still get e xcited, but mor e gently. Many people associate a
spiritual life with a grade B movie, but God doesn’t get rid of
all the drama in our lives. He just gets rid of the cheap
drama. Ther e is no higher drama than true personal gr owth.Nothing could be mor e genuinely dramatic than boys
becoming r eal men and girls becoming r eal women. Something amazing happens when we sur render and just
love. W e melt into another world, a r ealm of power alr eady
within us. The world changes when we change. The world
softens when we sof ten. The world loves us when we choose
to love the world. Surrender means the decision to stop ﬁghting the world,
and to start loving it instead. It is a gentle liberation fr om
pain. But liberation isn’t about br eaking out of anything;


 thing more powerful than any of those
things th at you observe: the sti ll, observing presence itself behind the
content of your mind, the silent watcher. Intense p resence is needed when certain situations trigger a reaction with
a strong  emotion al char ge, such as when your self-image is threatened, a
challenge comes into your life that triggers fear, things “go wrong,” or an
emotional complex from the past is brought up. In those instances, the
tendency is for you to become “unconscious. ” The reaction or emotion
takes yo u over — you “becom e” it. Y ou act it out. Y ou justify, make
wrong, a ttack, d efend. except that it isn’ t you, it’ s the reactive  pattern,
the mind in its habitual survival mode. Identification with the mind gives it more ener gy; observation of the
mind w ithdraws ener gy from it. Identification with the mind creates
more tim e; observation of the mind opens up the dimension of the
timeless. The ener gy that is withdrawn from the mind turns into
presence. Once you can feel what it means to be present, it becomes
much easier to simply choose to step out of the time dimension whenever
time is not needed for practical purposes and move more deeply into the
Now. This does not impair your  ability to use time — past or future —
when yo u need to refer to it for p ractical matters. Nor does it im pair your
ability to use your mind. In fact, it enhances it. When you do use your
mind, it will be sharper, more focused. LETTING GO OF PSYCHOLOGICAL TIME
Learn to use tim e in the practical aspects of your life — we may call this
“clock time” — but immediately return to present-moment awarenesswhen th ose prac tical matters have been dealt with. In this way, t here will
be no buildup o f “psychologica l time,” which is identification with the
past and continuous compulsive projection into the future. Clock time is not just making an appointment or planning a trip. It
includes learning  from the past so that we don’ t repeat the same mistakes
over and  over. Setting goals and working toward t hem. P redicting the
future by  means of patterns and laws, physical, mathematical a nd so on,
learned from the past and taking appropriate action on the basis of our
predictions. But even  here, within the sphere of practical living, where we c annot do
without reference to past and f uture, the present moment remains the
essential factor: Any lesson from the past becomes relevant and is
applied now. Any planning as well as working toward achieving a
particular goal is done now. The enli ghtened person’ s main focus of attention is always the Now, but
they are still peripherally aware of time. In other words, they continue to
use clock time but are free of psychological time. Be alert  as you practice this so  that you do not unwittingly transform
clock time into psychological ti me. For example, if you made a mistake
in the past and learn from it now, you are using clock time. On the other
hand, if you dw ell on it mentally, and self-criticism, remorse, or guilt
come up, then you are making the mistake into “me” and “mi ne”: Y ou
make it part of your sense of sel f, and it has become psychological time,
which is always linked to a f alse sense of identity. Nonfor giveness
necessarily implies a heavy burden of psychological time. If yo u set yourself a goal and w ork toward it, you are using clock time. Y ou are aware of where you want to go, but you honor and give your
fullest a ttention to the step tha t you are taking at this moment. If you
then bec ome excessively focuse d on the goal, perhaps because you are
seeking happine ss, fulfillment, or a more complete sense of self in it, the
Now is no longer honored. It be comes reduced to a mere stepp ing stone
to the future, with no intrinsic value. Clock time then turns into
psychological time. Y our life’ s journey is no longer an adventur e, just an
obsessive need to arrive, to att ain, to “make it. ” Y ou no longer see or
smell th e flowers by the waysid e either, nor are you aware of th e beautyand the miracle of life that unfo lds all around you when you are present
in the Now. I can  see  the supr eme importanc e of the Now, but I cannot quite go along
with you when you say that time is a complete illusion. When I say “time is an illusion,” my intention is not to make a
philosophical st atement. I am ju st reminding you of a simple fact — a
fact so obvious that you may fi nd it hard to grasp and may ev en find it
meaningless — but once fully re alized, it can cut like a sword th rough all
the min d-created layers of complexity and “problems. ” Let me say it
again: th e prese nt moment is all you ever have. There is never a time
when your life is not “this moment. ” Is this not a fact. THE INSANITY OF PSYCHOLOGICAL TIME
Y ou will not have any doubt that psychological time is a mental disease
if yo u look at its collective manifestations. They occur, for exa mple, in
the form  of ideologies such as  communism, national socialism or any
nationalism, or rigid religious belief systems, which operate under the
implicit assump tion that the highest good lies in the future and that
therefore the end justifies the means. The end is an idea, a point in the
mind-projected future, when salvation in whatever form — happiness,
fulfillment, equality, liberation, and so on — will be attai ned. Not
infrequently, the means of getting there are the enslavement, torture, and
murder of people in the present. For example, it is estimated that as many as fifty million people were
murdered to further the cause o f communism, to bring about a “better
world” in Russia, China, and other countries. 2 Thi s is a chilling exampleof h ow belief in a future heaven creates a present hell. Can the re be any
doubt that psychological time is a serious and dangerous mental illness. How does this m ind pattern operate in your  l ife. Are you always trying
to ge t so mewhere other than where you are. Is most of your doing  just a
means to  an end. Is fulfillment a lways just around the corner or  confined
to sh ort-lived pleasures, such a s sex, food, drink, drugs, or thrills and
excitement. Are you always focused on becoming, achieving, and
attaining, or alternatively chasin g some new thrill or pleasure. Do you
believe that if y ou acquire more things you will become more fulfilled,
good enough, or psychologically complete. Are you waiting for a man or
woman to give meaning to your life. In the normal, mind-identified or unenlightened state of consciousness,
the power and infinite creative potential that lie concealed in the Now are
completely obscured by psych ological time. Y our life then loses its
vibrancy, its freshness, its sense  of wonder. The old patterns of thought,
emotion, behavi or, reaction, and desire are acted out in endle ss repeat
performances, a script in your mind that gives you an identity of sorts but
distorts or covers up the reality of the Now. The mind then creates an
obsession with the future as an escape from the unsatisfactory present. NEGA TIVITY AND SUFFERING HA VE THEIR ROOTS
 IN TIME
But the belief th at the futur e wil l be better than the pr esent is not always
an illusion. The pr esent  can be dr eadful, and things  can get better in the
futur e, and often they do. Usually, the future is a replica of the past. Superficial cha nges are
possible, but r eal  transformation is rare and depends upon whether you
can become present enough to d issolve the past by accessing th e power
of the Now. What you perceive as future is an intrinsic part of your state
of c onsciousnes s now. If your mind carries a heavy burden of past, you
will experience more of the same. The past perpetuates itself through
lack of presence. The quality of your consciousness at this moment iswhat sha pes the  future — whic h, of course, can only be experienced as
the Now. Y ou may  win ten million dollars, but that kind of change is no more than
skin dee p. Y ou would simply c ontinue to act out the same conditioned
patterns in more luxurious surr oundings. Humans have learned  to split
the atom. Instead of killing ten or twenty people with a wooden club, one
person can now kill a million just by pushing a button. Is that r eal
change. If it is the qualit y of your consc iousness at this moment that de termines
the futu re, then what is it that determines the quality of your
consciousness. Y our degree of presence. So the only place


chloride and pepsin) is taken in a dose of two capsules daily, three
times a day before meals. There are contraindications to this digestive aid
consisting of gastric ulcers, gastritis, severe nausea, intestinal bleeding, or
esophageal problems. Patients with these difficulties and those taking
Coumadin should not receive Acidol. Coenzyme Q10
While not a vitamin, coenzyme Q10 has vitaminlike properties. The initial
dosage is 90 mg once per day. If no side effects in the form of tachycardia
or arrhythmia arise, on the secon d day increase the dosage to 300 mg daily,
and on the third day increase the dose to 600 mg. Remain at that higher
dosage thereafter. Wobe-Mugos and Megazyme Forte
These gastrointestinal enzymes are indicated primarily when the patient
suffers from severe, excessive  gas. Some reports also indicate that the
enzymes may be helpful in reducing tumor masses. Laetrile
Laetrile, known generically as amygdalin, is indicated for the treatment
of bone metastases, and it may be useful in the treatment of lung cancers. When laetrile is available, it is primarily used to reduce pain levels,generally effective ten days to two weeks after initial daily administration. The dosage is 3 grams (5 cc) intravenously once per day. Brewer ’s Yeast
This type of food yeast derived from the brewing of beer is not
recommended under most circu mstances because of the risk of the yeast
syndrome (candidiasis) developing or worsening. Also, many people taking
brewer ’s yeast report extreme abdominal distension and gas. Castor Oil T reatment
This plant oil is contraindica ted in patients who have undergone
chemotherapy. Even so, castor oil treatment may be applicable to chemo
patients after six to nine months on the Gerson Therapy. Yet it should be
taken with great  caution inasmuch as extremely toxic side effects can occur
from the body’ s resulting elimination of chemotherapy residues. Castor oil
is a powerful detoxifier, and long-buried cytotoxicity can come out of the
tissues. Such a release may produce severe healing reactions. Coffee Enemas
As we have described in detail, coffee enemas are taken by chemo-
pretreated patients in the amount of a 32-ounce enema two to three times
per day. In some people, this dosage will be reduced to half strength by
mixing 16 ounces of chamomile tea with 16 ounces of coffee. The enema
dosage may gradually be increas ed as needed, but care must be taken not to
overstimulate the liver and cause extremely toxic side effects from
elimination of the chemotherapy residues lodged within the body. FOLLOW -UP THERAPY FOR THE  CHEMO -PRETREA TED CANCER  PATIENT
Follow-up thera py is required on this reduced Gerson protocol. Changes
in the medications will be made during the first year of treatment. For
instance, approximately one month after dischar ge from the inpatienttreatment center  (probably six to nine weeks after admission to the Gerson
hospital and start of the Gerson  Therapy), thyroid, potassium, and Lugol
medications are adjusted. If the patient has been on extremely reduced
levels, these medications may be increased by 25 to 50 percent. Other
supplements are generally kept at initial levels. If the patient was receiving normal levels of the Gerson protocol (e.g., 40
tsp of potassium and eighteen drops of Lugol), these medication levels are
reduced by approximately 50 percent.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        In considering Mrs. Lennox’ s situation, the store owner directed her to Dr. Gerso n’s book A
Cancer Therapy: Results of Fifty Cases. “The Gerson cancer protocol is the hardest therapy to follow  but the
best,” this natur al food store proprietor said. Consequently, this desperate
victim of cancer purchased the book. The dietary program in Dr. Gerson’ s text frightened her at first, but Mrs. Lennox telephoned the Gerson Institute in Bonita, California, and four days
later arrived at a Tijuana, Mexico, hospital that offered medically
supervised Gerson Therapy. She came alone, accompanied by a great deal of negativity voiced in
letters and telephone calls from her family. Still, the woman persisted. Over
time, laboratory tests showed her steady improvement and eventually she
returned to Sacramento to treat herself. After two years on the Gerson Therapy, Alexandra Lennox finally could
consider herself as having succeeded against breast cancer. She had saved
both of her breasts and was flourishing. Sexual relationships with men
began again. Her girlfriends described her to others as vivaci ous, verbal,
intelligent, and looking “really fabulous. ” After some two years more, she
felt at the peak of her abilities. SUMMARIZING THE  STANDARD  GERSON  THERAPY FOR  DEGENERA TIVE
DISEASES
What did Mrs. Alexandra Lennox do to restore her health and eliminate
cancer as well as her other healt h problems. Following is a summary of the
standard Gerson Therapy for degenerative diseases. This chapter presents the standard Gerson Therapy protocol being
followed by those degenerative disease patients not attempting to cope with
treatment complications. The chapter discusses:
• Why avoid drinking water  when following the Gerson Therapy for
eliminating serious health problems;
• Why take thyr oid extract  on a regular basis five times per day;
• Why take Lugol (potassium iodide, half-strength ) at the rate of eighteen
drops per day as cancer therapy;
• Why drink liquid potassium compound solution,  4 teaspoonfuls (tsp),
ten times per day, representing  2 grams or 50 mEq each of potassium
acetate, potassium gluconate, and potassium monophosphate (but not for
certain cancer patients);
• Why consume cold-pr essed flaxseed oil, 1 tablespoonful (tbs) twice
daily (with a reduction of this food oil after four weeks to 1 tbs per day);
• Why follow the juicing procedur e which requires the daily drinking of
thirteen 8-ounce  glasses of apple/carrot, carrot alone, green leaf, and/or
orange juices;
• Why ingest niacin  in a dose of 50 mg six times per day;
• Why supplement with porcine pancr eatin, three 325-mg enzyme tablets
four times per day;
• Why receive a crude liver/B12 intramuscular injection  of 100 mcg B12
with 3 cc of crude liver extract each day;• Why take Acidol® (betaine hydrochloride and pepsin ), two capsules
three times per day before meals;
• Why take coenzyme Q10, with its variable dosage;
• Why take laetrile (amygdalin),  useful for all primary cance rs but
specifically indicated for bone cancer metastases;
• Why use Wobe-Mugos® or Megazyme Forte®, the enzymes for
counteracting gastrointestinal gas and for reducing tumor masses;
• Why take brewer ’s yeast  with both its positive and negative effects (for
instance, it’ s contraindicated for cancer patients);
• Why receive five 32-ounce coffee enemas  administered daily for a
variable period of up to two years;
• Why ingest castor oil (orally and rectally) every other day as a
treatment;
• Why under go changes in medications within the first year. Considered the foundation for the Gerson Therapy, brief sketches of the
topics we provide in this chapter only slightly duplicate treatment
instructions which have gone before (or may come after). Indeed, this
chapter could be considered the pivot for our entire book and likely will be
referred to often by readers attempting to help themselves or loved ones
conquer degenerative diseases of all types, but most especially the various
cancers and leukemias. THE REASONS FOR  AVOIDING  WATER AS A  BEVERAGE
Usually, the public is told that, in order to maintain body functions at
optimum levels, people should drink about eight 8-ounce glasses (64 ounces
or 2 quarts) of water daily. On the Gerson Therapy the rules are different. We must study water from a number of angles to understand why this rule
changes. First, when people eat a salty diet, they are naturally thirsty, for our
human physiology forces them to drink enough water to hold excess sodium
in solution. If it is too concentrated, sodium buildup causes problems in the
blood serum as well as in the cells. The sodium in salt can kill. As reported worldwide, on July 27, 1999,
Leroy Elders, a three-month-old baby boy in Great Britain, died of a salt
overdose after his young paren ts fed him adult food. London newspapersexplained that the child’ s paren ts fed him oat breakfast cereal and mashed
potato with gravy because they found infant food too expensiv e. After an
autopsy, the baby’ s pediatrician  said, “Leroy’ s body contained nine grams
of salt, compared with a recommended daily maximum of seven grams for
adult males. The amount of sodium was too high for the baby’ s kidneys to
process,


, “have you been
saaaved?”
By that time I’d been a student of A Course in Miracles  for a while. “Well...,” I said slowly. “That actually depends on what you mean
when you say that. If you mean, have I been saved by a higher power from
the crazy, neurotic thoughts that otherwise perform like toxic forces to
destroy my peace of mind, then I guess, yes, I would have to say that I
have!” I nodded knowingly. “Psychologically, of course.”
“But have you been saved by JEEZUS?!”
“That’ s a very interesting question you’re asking,” I said. “Because if
you think of Jesus as in fact a personification of Love, a force of
consciousness that is the ultimate Reality within me and all human beings,
then I guess, yes, I have been saved by Jesus. I mean, it totally  changed my
life! But if you’re talking about a doctrinal, dogmatic principle of
institutionalized religion then I would have to say no, not really,
because...”
Our new friend looked thorough ly flummoxed, almost as if he’d seen a
ghost. I remember my boyfriend taking me firmly by the arm and saying,
“Marianne, let’ s just keep walking.”
The young man we encountered that day was talking about something
very different than I was. He had found his understanding of Jesus in an
institutionalized setting, his Jesus narrowly defined by a specific dogmatic
interpretation. I found mine in A Course in Miracles. And at Christie’ s...In 2017, I was living in New York and received a phone call from my friend
Maria. She told me she had a friend who worked at Christ ie’s auction
house, which had Leonardo da Vinci’s Salvator Mundi  on display. Would I
want to see it? I had read abou t the picture that morning, how a painting of Christ
considered by scholars to be a Leonardo original had just been purchased
by a mystery buyer. The painting was on display at Christie’ s but was going
to be removed that afternoon. I was curious to see it, and I was grateful to Maria for calling. She and I
agreed to meet at the auction house, where we were led by her friend to the
short line still left at the end of the viewing period. We were just chatting
casually as though this was any other museum or gallery visit—until I stood
before the painting, that is. Within a moment, I was stunned. Here was a painting of Jesus, dressed in blue Renaissance robes,  making
the sign of the cross with his right hand and in his left holding a clear
crystal orb signa ling the celestial spheres of heaven. I gazed at the painting,
and it was beau tiful, of course. But as I continued to gaze at it something
mysterious began to happen; the painting turned into something more. I have never had an experience quite like it. I’d seen Leonardo ’s Mona
Lisa and Michelangelo’ s Pietà  and David, plus many other great pieces of
art. I have visited some of the greatest museums in the world. But I had
never seen anything like what I saw that day. I was somehow deliver ed
beyond the painting. Salvator Mundi  became  some kind of portal to what
lay behind it, to what Jesus is on some level that had never before been
revealed to me. I saw something I didn’ t even know existed. It sounds kind of silly, but it was words that I experien ced. It was as
though I was transported inside two words, as though they were not just
words but somehow realms of experience. The words themselves were
simple enough: they were “tenderness” and “power.”
I saw that Jesus is both those things in infinite degree. He is a gentleness
more tender than the kisses of a billion babies, and at the same time a power
so powe rful it creates and manages universes. How such thing s exist I do
not know, but I saw them when I looked at Salvator Mundi. I was left alone to stare at the painting, the last person to see it before
movers came to take it away. Maria and I left Christie’ s, but my thoughts
were still with the painting and my experience as I looked at it. I wascurious who the mystery buyer  might be, and I kept scouring the internet
for information. Who, I kept thinking, was the human being who would get
to have this tr easur e in their possession? A couple of hours later the buyer ’s identity was announced, and I was
shocked. For the purchaser was none other than Mohammed bin Salman,
the dicta torial Saudi Arabian prince who would soon be involved in the
alleged murder of Jamal Khasho ggi. MBS had bought the painti ng for $450
million as the centerpiece of the new Louvre Abu Dhabi. It all just felt so wrong. How could MBS, of all people, be the
purchaser? How  could a brutal dictator be able to purchase such a priceless
jewel? Then after a minute or two, my thinking changed. What could
possibly be a more powerful thing? This wasn’ t wrong; it couldn’ t be more
right. Jesus is Salvator Mundi, after all. Where else, and with whom else,
would the savior of the world possibly wish to be? OceanofPDF.comIn His Name
With all the churches that have been built in the name of Jesus, and all the
wars that have been fought in his name, why is there so little love in his
name? With roughly a third of humanity professing devotion to Jesus of
Nazareth, why is the world such a desperately sorrowful and violent place
for so many of the world’ s inhabitants? The problem is not with Jesus; the problem is with us. Peopl e praise
him and espouse him and build edifices to honor him. Yet the world remains
in spiritu al darkness. While billions say they believe in Jesus, belief means
nothing in the absence of lived experience. It is a deeper manifestation of
his love for which the world yearns now. “It is time to inject a new dime nsion of love into the veins of human
civilization,” said the Reverend Dr. Martin Luther King Jr. That dimension
of love is a mystic and universal love, emer ging anew from the human heart
and illum inating the human brain. Calling on Jesus is one way to invoke
that love. In order to understand the emer gence of this mystic Jesus, it helps to go
back in time. Then we can unde rstand more clearly how his light became so
obscured to begin with. Following the death of Jesus, two major arteries of thought developed
around his life and teachings. One would become the ecclesiastical
Christian church. This tradition emphasizes doctrine and dogm a, plus the
role of the church in overseeing and guiding our relationship to God. This
artery represents an external, or exoteric, orientation, with the church a
material gatewa y—and gatekee per—to the understanding of our spiritual
reality. A second artery, often rejected by traditional Christian churches, has
nevertheless exerted a continuous pull on the human heart. Mystics such as
Teresa of Ávila, Julian of Norwich, Meister Eckhart, Teilhard de Chardin,the Celtic saints, and the Gnostic Gospels contained in the Nag Hammadi
manuscripts have elucidated teachings of Christ based not on the
externalized doctrines of an organized church but on an inner relationship
with the divine. Mystic teachings represent an internal, or esoteric,
orientation: a spiritual path to a more enlightened understan ding of the
deeper meaning of our lives. Mystics have been appreciated by many
throughout history, yet they’ve often been driven under ground, both
literally and figuratively. At times they’ve been marginalize d and even
violently rejected when refusing to bow to the church’ s drive for power and
control. A contest between the two orientations has raged for centuries—
sometimes violently, sometimes subtly—and in a way still does. The mystic
Jesus emer ging today arises from our collective consciousness, responding
to a modern yearning for a healing of our hearts and minds not found in
religious doctrin e alone. A Course in Miracles  is part of the ancient mystic
legacy, particularly relevant for an age when the nature of the psyche, and
of the lar ger universe, are core to our quest for meaning. The mystic Jesus is an aspect of consciousness, alive in each of us, not
as an abstraction but as a lived experience. The dark night into which the
baby Jesus was born in Bethlehe m is very much the dark sky of our modern
world, and the star that heralds his birth is signaling the birth of something
new within us. In our arrogance we think so much has changed in the past two
thousand years, but in some fundamental ways it has not. Humanity is still
stumbling about  in darkness. With our young killing each other and killing
themselves at such an alarming rate, the earth itself bucklin g under the
weight of our misuse, and weapons we’ve created perched to incinerate us
all in the space of an hour, we cannot truthfully tell ourselves that things are
going well. The savagery and barbarism of times