 effectively. In conclusion I would like to say that GAPS patients whether it is a child
or an adult should never be left constipated! Constipation is extremely
harmful for the whole body. It lays the ground for all sorts of digestive dis
orders, including bowel cancer, and it produces a huge amount of various
toxins, which poison the whole body. Diet and probiotics as a long-term
treatment and an enema as an immediate remedy would effectively put
constipation in the past for your patient. 5. GENETICS
The word genetics is mentioned a lot in connection with the GAPS condi
tions. Now and then we see articles in various journals where some part of
some gene has been found, which may have something to do with autism,
or schizophrenia, or ADHD/ADD, or dyslexia, or dyspraxia or depression. We are assured that scientists are working on it and that the genetic cause
of these conditions will be found! Not that it will help the patients or their
families, but it will put our minds at rest that our children were meant to be
disabled and there was nothing we could do about it! In our modern world genetics is a popular concept. Almost every health
problem is commonly blamed on genetics. We pollute the water we drink,
the food we eat, the air we breathe with industrial and nuclear wastes and
when we get ill we blame it all on genetics. We deplete our soils of minerals
and other nutrients and replace them with pesticides, organophosphates,
weedkillers and lots of other chemicals, we grow our crops on these soils,
we eat these crops, we get ill and blame it all on genetics. We damage our
children's immune systems with vaccinations and antibiotics and blame it
all on genetics. We regularly consume processed foods with virtually no
nourishment for the body andfull of chemicals, detrimental to health, and
when we get ill we blame it all on genetics. We regularly intoxicate our
selves with alcohol, tobacco and drugs and when we get ill we blame it all
on genetics. If we look at all the epidemics of degenerative disease we have in our
modern times, which are blamed on genetics, it is easy to come to the con
clusion that we all must have very poor genetics indeed! In fact I don't
know how human kind survived for millennia with such poor genetics! According to the scientific establishment genetics are to blame pretty
much for every misery we suffer. We have epidemics of cancer, heart dis
ease, diabetes, psychological and psychiatric maladies, learning disabili
ties, autoimmune disorders, obesity, etc. etc., the list is very long. These are
all conditions which doctors very rarely encountered too years ago. Have
our genetics changed so quickly to cause these epidemics? Well, for the last few decades genetic research or molecular biology has
received the most money in the western world. A lot of laboratories, which
used to do basic science, have been converted into genetic research. Billions have been poured into this area in every western country. So, if
every other scientist works in genetics then that is what they know and that
is what they are going to think about when it comes to identifying the
course of any disease. As the old English proverb states: "If the only tool
you have is a hammer, then everything looks like a nail." Obesity? Don't
worry about your eating habits. Just wait, we will find a gene to blame for
it!... Cancer? Do not torment yourself with questions about your life
style, we will pinpoint a gene which caused it!... Learning disabilities? Oh,
definitely must be genetic! Before the discovery of Helicobacter pylori the medical professionals
talked a lot about genetics causing stomach ulcers, gastritis and stomach
cancer. When the H. pylori was discovered and it was proven to cause
stomach ulcers, gastritis and stomach cancer, nobody talks about genetics
anymore in connection with these disorders, because the real cause has
been found. This example shows just how easy it is for us to blame things
on genetics in order to fill a gap in our knowledge. Genetics are a very convenient scapegoat. It is something we are born
with, there is nothing we can do about it at the moment. So, wouldn't it be
wonderful not to worry about our food, environment or our life-styles? Wouldn't it be so convenient to just put all the responsibility for our state of
health on our genetics? Fortunately, life is not that simple! Of course there are clearly identified genetic conditions, like phenylke
tonuria, haemophilia and many others, where specific faulty genes have
been discovered. However, these conditions are relatively rare, their inci
dence is fairly stable and they are not the main concern in the modern
world. The real problem in our modern world are the epidemics men
tioned before of cancer, heart disease, autoimmune and psychiatric condi
tions, learning disabilities, diabetes, obesity and many other modern mal
adies, where the numbers of sufferers are growing at a rapid pace. Despite
huge amounts of money spent on genetic research, none of these condi
tions had any clear genetic causes allocated to them. A number of different
genes are thought to have something to do with them, and the more
research is done the clearer it becomes how unclear it all is. GAPS condi
tions are not an exception. Number of research studies have been pub
lished here and there, where scientists suspect different genes, but there is no conclusive evidence for any specific gene or combination of genes
which we can blame for these disorders. As with other modern epidemics, there is a conclusion that there may be
a genetic predisposition to the disorder rather than a genetic cause. This
predisposition can be made of tens or even hundreds of various genes, how
many and in what combinations - nobody knows yet. But what we do
know is that any predisposition to materialise into a disease has to have
certain environmental conditions, in other words things that happen to us
after we are conceived. Diet is a major part of this environmental condi
tioning. Let us have a look at studies on identical twins. Identical twins are two
people who have the same genetics and consequently they should have the
same predisposition to the same diseases. However, there are many studies
showing that when identical twins are separated at an early age and live in
different environments with different diets and life-styles, they do not
develop the same health problems at all. Even in schizophrenia, which is
commonly perceived as a "genetic" disease in 50-60% of identical twins,
only one twin develops schizophrenia. Studies on ethnic emigration also confirm the fact that in the majority of
cases environment, specifically diet, is more important than genetics. For
example, Chinese people, who live in China, are generally shorter than the
western population. However, Chinese people who were bom and grew up
in western countries are generally as tall as westerners. Western diet is
obviously a more important factor here than genetics. To make the matter even more interesting, there is a large body of
research showing that maternal diet during pregnancy and the diet of a
baby have a major impact on the genetics of that baby. Apparently there
are many genes in a child, which never become active. For a gene to
become operational it has to have certain conditions to express itself. Depending on the diet of the mother during pregnancy and the diet of the
infant after birth different genes will get expressed. This process does not
stop at the infant stage. Throughout our whole lives our diet has a pro
found influence on gene expression, in other words what we eat changes
our genetics. So, which is the chicken and which is the egg - genetics or the
environmental factors? Environment: our diet, life-style, pollution, stress, infections, etc., has a
profound effect on what would happen to the child's health since concep
tion. The same environment will shape a lot of the genetics of the child. Genetics is a very complicated area and despite all our investment into molecular biology we are still very far away from a full understanding of the
role genetics may play in our health. What the science learned so far we
can't put into practical use, in other words there is nothing we can do with
our genetics directly. But, there, is a lot we can do with our environment! By
changing the environment (diet, life-style, etc.) we can make sure that
whatever genetic predisposition the child may have, this predisposition
will not develop into a disease, and at the same time we can alter gene
expression with the correct diet which will indirectly improve our genetics. Another aspect of GAPS conditions, where genetics are usually men
tioned, is a family history; In almost every family with an autistic child, for
example, there is a history of autoimmune disease and digestive problems. Routinely it is assumed that if a mother or a grandmother had asthma,
arthritis, lupus or any other autoimmune disease, then the immune imbal
ances the child has got, must be genetic. There are two factors here that are
usually overlooked. The first one is the gut flora. The gut flora with its unique composition is
passed mainly from the mother to the child. Let's look at a very common
scenario. If a maternal grandmother of an autistic child had an abnormal
gut flora, which resulted in arthritis in her case, she passed this flora to


enopausal women should experience a marked
reduction in PMS, cramps, breast tenderness, and so on. Migraine headaches and asthma should be gone.|   123 MANA gINg Ex CESS  ADRENALINE

The best way to determine if the dose is correct is to
assess how the person is feeling. If the person is still getting sleepy in the afternoon, he
or she may not be applying the cream at the right times. For
controlling insulin, timing can be critical. The body releases
insulin as soon as food hits the tongue, so the progesterone
must be in the bloodstream before eating. Since progesterone
is short-lived in the blood stream, I recommend applying
the progesterone cream one to three minutes before a meal. The body puts out the most insulin in the afternoon, so the
progesterone cream application just before lunch is possibly
the most important of the day. For people who have creative type ADHD  and have
trouble staying asleep through the night, eating a snack of low-glycemic carbohydrates just before going to bed is
important. Progesterone cream should be applied one to three
minutes before this bedtime snack. Perhaps the easiest site for applying the cream is the inner
forearm. After the cream is applied, the two forearms should be rubbed together so the cream can be absorbed over a wide surface area. For people who suffer from tinnitus (ringing in
the ear) or who get traction (tension) headaches, I recommend
placing the cream on the back of the neck. Someone with a migraine headache may find that the headache is gone three to four minutes after applying the cream to the forearms and forehead. Avoid placing the cream over fatty areas, such as the
abdomen or inner thighs. The forearms, the back of the neck,
the cheeks, and the upper chest are better because in those
areas the skin is thin and there is a good blood supply. 124  |
ADRENALINE DOMINANCE
Eventually, some time after applying the cream, the level
of progesterone in the brain will be 20 times higher than
anywhere else. This affinity for brain tissue explains why
progesterone has such a marked effect on neurotransmitters
in the brain, and why it is so effective at reducing swelling
in traumatic brain injuries. Perhaps football players, who are subject to head injuries, should be using it routinely. Notably, the incredibly high levels of progesterone that
occur in the second and third trimesters during pregnancy
help the fetal brain to develop. I am hoping that some day
it will occur to neonatologists that they should be providing bio-identical progesterone to premature infants. Special Considerations When Using Progesterone
For the most part, progesterone cream is extremely well
tolerated. However, progesterone can significantly affect how
the body functions, and people tend to react to hormones
differently, so some people may experience side effects from
progesterone. In my experience, if side effects occur, they are usually temporary. A major benefit of bio-identical creams is
that it is easy to titrate the dose or change the area of application
and thus reduce or avoid side effects. Side effects may include:
• Headaches and/or dizziness (extremely rare)
• Acne (uncommon)
• Sleepiness (only when used orally)
• Menstrual spotting or heavier periods
• Nipple tenderness in women
In most cases, progesterone cream actually eliminates the
first three side effects listed. Women with migraine headaches
secondary to estrogen may find that their headache disappears |   125 MANA gINg Ex CESS  ADRENALINE
within minutes after using progesterone. In the rare cases
where headaches do occur as a side effect of progesterone, I
recommend either temporarily reducing the dose or applying
the cream on the inner ankle, which allows the progesterone
to attach to many receptor sites as it moves through the
bloodstream before reaching the head. Acne, which can be triggered by elevated testosterone,
often improves with progesterone because the progesterone
can lead to a decrease in testosterone production in women
who overproduce it. This is often seen in cases of polycystic
ovarian syndrome (PCOS). However, progesterone can also
downregulate into other hormones including testosterone, and
thus can cause acne. If this is the case, I would decrease the
dose or ask the patient to apply it at her ankle. This side effect
should eventually disappear. If the problem persists, obtaining
a prescription for spironolactone, 25–50 mg/day, may be
helpful. This drug can block the production of testosterone. Sleepiness or fatigue is rare as a side effect of progesterone
cream, but it is common with any type of oral progesterone,
including Prometrium, progesterone troches, and drops
placed under the tongue. This is because any form of oral
progesterone goes directly to the liver, where it converts into
allopregnanolone, which does cause fatigue. This is why
Prometrium is always prescribed at bedtime. With progesterone
in cream form, on the other hand, fatigue from hypoglycemia
is usually eliminated, since progesterone controls insulin. Because progesterone can block adrenaline, a person
starting on progesterone cream may experience a noticeable
loss of energy, especially if he or she has been “living on
adrenaline” (for example, those with a type A personality). If
thyroid levels are on the lower side of normal, excess adrenaline  126  |
ADRENALINE DOMINANCE
can sometimes mask the fatigue typically associated with
subclinical hypothyroidism. In this case, the person, when first
starting progesterone cream, can experience significant fatigue,
which can be eliminated by adding thyroid medication. In some people, the sudden drop in adrenaline has
a dramatic effect on the body comparable to the sudden
withdrawal from a psychoactive medication, and can cause
unpleasant side effects, such as uncontrollable crying. I have
seen this most often in people whose level of adrenaline—the
rage and anger hormone—was very high. The crying jag is most
likely an expression of relief and is a temporary phenomenon. Rarely, some people show an increase in adrenaline-like
symptoms such as palpitations, nervousness, and trouble
sleeping. The cause for this is unclear. It could be the body
responding to the sudden drop in adrenaline by increasing
the production of this hormone. Or it could be related to
progesterone blocking the insulin receptor sites of brain cells,
which in effect lowers the sugar level inside the brain cells,
causing the release of adrenaline to raise the sugar level. In
these cases, I recommend reducing the dose of progesterone
temporarily, allowing the body to acclimate to it more slowly,
and then gradually increasing the dose to an effective level. If menstrual spotting occurs when a woman starts using
progesterone cream, or if the menstrual flow is heavier, it is often
because the progesterone is bringing about healing of the uterus. These effects usually go away after several months. In some cases,
progesterone can initially downregulate into estradiol (one of
the three forms of estrogen), in which case the progesterone
dose may actually need to be increased to balance the increase
in estrogen. This side effect is more commonly seen when using
a low dose (2%) over-the-counter  progesterone cream.|   127 MANA gINg Ex CESS  ADRENALINE
Women trying to conceive may want to replicate the
hormonal pattern of the normal menstrual cycle, which means
not using the progesterone cream from day one to day ten of
their cycle. Because there are many progesterone receptor sites around
the nipples, some women may experience tenderness in this
area when first starting on progesterone cream. In these cases,
the dose can be cut in half until the discomfort disappears
and then returned to full dose. Progesterone causes apoptosis (death) of breast cancer
cells. For this reason, I consider progesterone beneficial for
women who have or have had breast cancer that is progesterone
receptor site positive. Most oncologists would probably disagree. However, their knowledge of progesterone is usually limited to
synthetic progestins, such as Provera (medroxyprogesterone),
which can cause the same side effects as estrogen: breast cancer,
blood clots, and weight gain. Bio-identical progesterone, which
behaves in the body quite differently from synthetic progestins,
has none of these side effects. Remarkably, the State of California has, for some reason,
decided that bio-identical progesterone causes cancer. This is in spite of the fact that in the 70 years of its existence it has
never been demonstrated to cause cancer. Ironically, estrogen
is a known cancer-causing chemical, yet it is injected into
animals to fatten them (even though injecting a carcinogenic substance into an animal for this purpose is illegal). SUPPLEMENTS FOR BRAIN HEALTH
All the hormones discussed in this book—adrenaline,
progesterone, cortisol, and insulin—significantly influence brain
activity. They have a strong effect on neurotransmitters in the  128  |
ADRENALINE DOMINANCE
brain, such as serotonin, GABA,


, as you start the day, reaf firm your intention to let go of all
negativity that day. Y ou also reaf firm that you are free not to
surrender. After all, it is totally a matter of choice. Let go of any
feeling of compulsion about it. There isn’ t any “should.”
Question : What do you think is the most frequent cause for our
resistance to surrender? Answer : W e think that somehow, if we hang on to that feeling, it is
going to get us what we want. If we get stuck in a feeling, it is
useful to look at the question of what we think we haveaccomplished by hanging on to it. W e will almost always find that
we have a fantasy that it will have some ef fect on some other
person and change their behavior or attitudes toward us. If we let
go of that, we become willing to let go of the feeling. Question : If I surrender all the time, won’ t I just become passive? Answer : On the contrary, surrendering will clear the decks for
ef fective action. Passivity is often because of inhibition and a
failure to see alternate ways to handle a situation. For instance, a
person will say, “In the conference, he got me so mad I just sat
there and said nothing.” Now it’ s rather clear what the problem is. The saying nothing was due to the anger and the person’ s picturing
that the only emotional response he could make would be anger. Since this would be inappropriate in a business situation, he said
nothing. Had the anger been let go, the person could have been
confidently assertive and stated his opinion instead of clamming
up. Question : In therapy, I learned how to express anger, and I think it
is a very useful thing. Do I have to give it up? Answer : If you look at anger, you will see that its basis is almost
always fear. W e get angry because we have been threatened. The
threat arouses fear. The fear means we feel that we are unequal to
the situation. Anger biologically is like swelling up to intimidate
our opponent. Anger is coming from weakness rather than
strength. The person who has surrendered is, therefore, relying on
strength rather than weakness. The person who has surrendered
does not have to fall back upon anger to handle a situation. Also,
anger cannot be counted upon. In addition, it has many destructive
ef fects; for example, it is running you instead of your running it. A
totally surrendered person is free to choose to express anger if they
wish, but it is done out of choice, not out of necessity. Anger,
especially chronic anger, has deleterious ef fects on the body
or gans, and research in psychosomatic medicine has indicated that
repressed anger is associated with hypertension, arthritis, and a
variety of other diseases.Question : Y ou mentioned that surrender is a natural psychological
mechanism of the mind. If that is so, how come we have to learn
how to do it? Answer : Although it is true that surrender or letting go is a natural
mechanism of the mind, it must be remembered that the mind has
multiple conflicting motivations. Whereas one part of your mind
would like to be free of the tension from a feeling, another part of
your mind is programmed to believe that hanging on to the feeling
will somehow magically bring about some desired end. Unless one
is conscious and aware and has mastered the technique, the
conflicts of the mind will overrule and dominate. Basically, the
technique of letting go gives you the power of choice over the
tendencies of mind. Instead of being at its ef fect, the mind is now
under your mastery. It opens up freedom and the capacity for free
choice. Question : I have a hard time with acceptance. What do you
recommend? Answer:  Divert your attention to that which is really essential,
experientially. Some days it rains; some days it’ s sunny; some days
it’ s cloudy. Y ou can’ t change the rain, but you can put on your
raincoat. Y ou can be realistic and take the necessary steps to
remain dry. There are many aspects of life you can’ t change, but
you can let go of your expectation or need that they be dif ferent
from what they are. W ith observation, for instance, you will notice
that there is always a war going on somewhere in the world. So to
be peaceful, it is necessary to accept that waging war is part of
human nature and has been throughout all of recorded time. Mankind has been at war 97% of the time. Question : I realize that fear and insecurity have driven me all of
my life, but it seems like those drives account for my financial
success. If I learn how to surrender, will this adversely af fect my
income? Answer : When a lower motivation has been let go, the mind
automatically replaces it with a higher feeling and a higher
motivation. What’ s wrong with enjoying earning a living insteadof being driven by fear? The same activity will continue but now
from a pleasurable space, and it will start bringing in many
rewards other than just financial. Question : W ithout guilt, won’ t people misbehave? Answer : Similar to a previous answer, loving concern for others
replaces inhibition due to guilt. The more loving we become, the
more harmless we become to others and to society in general. When you are lovingly concerned for the welfare of others, your
own welfare will be taken care of and covered. Question : I have a poor memory. Do you think I could learn this
technique? Answer : There is nothing to memorize in learning this technique. It is simply a way of letting go. As yet, we have not heard of
anyone unable to learn it. Question : Sometimes I think I am letting go, and sometimes I’m
not sure. I get confused. What is the problem? Answer : Look at the resistances to the process of surrendering
itself. Are there any negative thoughts, doubts, or feelings about
your ability to do the technique? Let all of these resistances come
up, accept them, and let them go. Clarify your intention to become
a happier, more loving and peaceful person. Surr ender to the Ultimate
Question : Y ou’ve mentioned “surrender at great depth” as a
method by which we experience Ultimate Reality. Can you
describe what occurs? Answer : W e might call it the “final run.” As you apply the letting
go technique to every area of life, without exception, the ener gy of
spiritual work gets stronger and stronger. There is the fixity of
attention, the relentless staying with a method, no matter what is
going on. Some people say, “I’ve done spiritual work of f and on for 30
years, and I’m still where I was.” They’ve meditated a little there,prayed a little here, gone to a workshop, heard a speaker, read a
book, and it has all been sporadic. That’ s all right. Y ou are busy in
the world and accumulating data that you know you’re going to
use at a later date. But then there comes a time when it means to do whatever
practice you’re doing without exception, all the time. The devotion
to the T ruth becomes overwhelming. It isn’ t that you’re driving it. Y ou’re being pulled by your own destiny; it is by your own karmic
commitment that you’ve chosen the ultimate destiny. At that point,
let’ s say you use the technique of surrender. This means to
surrender and let go of everything at the very moment it arises. It
happens in 1/10,000th of a second—it’ s coming, it peaks, and then
it leaves. So, every feeling, every thought, every desire, you let go
at the peak of it. This becomes continuous, nonstop. As mentioned earlier, I remember letting go of a severe
attachment for 11 days, sitting and doing nothing but letting go of
this attachment. Every thought, every feeling, every memory,
everything about it—as it arose, it was surrendered. The grief that
we feel when we lose a member of our family is not just about
losing that person here and now. It’ s an accumulation of the ener gy
of all the deaths from all the lifetimes. This particular surrender
was nonstop for 11 days, morning and night. Finally it stopped. Gone forever. Never again to be subject to that. So, serious spiritual work is a continuous willingness to let
things go as they arise. It is the willingness to surrender wanting to
control everything as it arises, the willingness to surrender wanting
to change it, and to have it our way. V ery often there will be
illusions about the nature of Reality that also have to be let go. That there’ s a good and a bad, a desirable and an undesirable;
that’ s all in the mind. In Reality, the sun shines and then the clouds
come; the rain falls and the grass grows up and dies; the stock
market goes up and down; age comes and goes; people arise and
leave. And, so, there’ s the ebb and flow. If you are at this one point
of the cycle, there’ s no use in crying about it because the cycle will
cycle itself out. By surrendering to whatever


ills heart rate was decreasing. The
specialist said there was nothi ng they would be able to do. The father
screamed out in his mind, "Ple ase. " At that exact moment, the ventilator
inflated his son's lungs and his heart rate began to climb. Days passed. All the physicians in the hospital kept saying that the baby
would not make it. But this ma n who had been a pessimist all of his life
began to imagine what he wanted. Every night when he went to bed, he
imagined the light of love shining on his son. When he w oke in the
morning, he would give thanks t o God that his son had survived through the
night. Each day his son made progress, and he overcame every obstacle that was
thrown a t him. After four gruelin g months in intensive care, he and ills wife
were ab le to take their babywh o had been given a zero percent chance of
survival home. Love is behind every miracle. Points of Power

• What yo u continually give to your body with your beliefs or strong
feelings, you receive in your body. Every fe eling you have saturates every
cell and or gan in your entire body. • Y ou are the ruler  of a kingdom, and your cells are your most loyal subjects
who serve you without question, so whatever you think and feel becomes
the law of your kingdom - the law within your body. • When yo u give negative though ts and feelings of what you don't want, the
force of health to your cells reduces' Wbell you feel love for anything - for a
sunny d ay, new  house, friend, or promotion - your body receives the full
force of health. • Gratitude is the great multiplier, so s ay thank you for your health every
single day. • Say than k you with all your hea rt for what you do like about your body,
and ignore the things you don't like. • T o see your hea lth improve, give love to health more than fifty percent of
the time. Just 51 percent is the tipping point from sickness to health. • If you are facing illness, do your best not to own it with your thoughts and
words. Instead, give love to health, own health, and make it yours. • Give love for the perfect weight, perfect body, perfect health of an or gan,
and imagine having it, and be utterly grateful for everything you do have. • If you believe that your body w ill deteriorate with age, you ar e giving out
that belief, and the law of attraction must return those circumstances to you. • Feel young and stop feeling your age. • Y our bo dy will change into whatever you want, through your feelings of
love and gratitude. The Power And Y ou

"The po wer for happiness, for good, for everything we need of l ife is within
each one of us. The power is ther e - unlimited power. " (Robert Collier
1885-1950)

Everything has a frequency - everything. Every word has a frequency, every
sound, every color, every tree, a nimal, plant, mineral, every material object. Every type of food and liquid has a frequency. Every place, city, and
country has a frequency. The elements of air, fire, earth, and water all have
frequencies. Health, disease, ple nty of money, a lack of money, success and
failure all have frequencies. Every ev ent, situ ation, and circumstance has a
frequency. Even  your name ha s a frequency. But the real name of your
frequency is what you are feeling. And whatever you're fe eling is bringing
everything into your life that's on a similar frequency to you. When y ou are feeling h appy, a nd you keep fee ling happy, then only happy
people, circumstances, and events can come into your life. If you feel
stressed, and you keep feeling stressed, then only more stress can come into
your life  through people, circumstances, and events. Y ou have seen this
happen w hen you've been rushing because you're running late. Rushing is a
negative feeling, and as surely as the sun shines, when you rush an d feel the
fear of being late, you bring eve ry delay and obstacle into your path. It's the
law of attraction working in your life. Do you see how  important it is that you feel good before you begin your
day. If you don't take the time  to feel good, then you can't re ceive good
things in your day. And onc e negati ve things come, it takes far more ef fort
to ch ange them, because once th ey're in front of you, you really believe intheml It is much easier to take th e tim e to feel good so that they don't come
in the first place. Y ou can chan ge anyt hing in your life  by changing the way
you feel, but  isn't it a better idea to have more good things come to you in
the first place. W atch the Movie of Y our Life. Life is magical. What happens i n one day of your life is more magical than
any fantasy movie you can see, but you have to look at what is happening
with the same concentration as when you watch a movie. If you're watching
a movie  and you get distracted  with a phone call or you fall asleep, you
miss what happens. It's the same thing with the movie of your life that is
constantly show ing on the scre en of your day. If you are walk ing around
asleep a nd you'r e not alert, you miss the messages and synchron icities that
are constantly speaking to you, guiding and directing you in your life. Life is responding to you. Life is communicating with you. There are no
accidents or coincidences: every single thing has a frequency, and when
anything comes  into your life, it means it's on the same freque ncy as you
are. Everything you see every s ign, color, person, object - everything you
hear, every circumstance and event is on your frequency. "So asto unding a r e the facts in this connection that it would seem as though
the Cr eator himself had electrically designed this planet. " (Nikola T esla
1856-1943)

Y ou know that w hen you're driving and you see a police car, yo u suddenly
become more alert. There is a rea son that you saw the police car and most
likely it is tellin g you, "Be more alert. " Seeing the police car may mean
even mo re to you, but you have to ask the question "What is this telling
me. " to receive the answer. Police represent law and order, so the police car
may be a messa ge of something that's out of order in your life, such as you
for got to call your friend back, or you didn't thank someone for something. When you hear an ambulance siren, what is it saying to you. Is it telling
you to be grateful for your hea lth. Is it reminding you to give love and
thanks f or the health of the people in your life. When you see a fire engine
race past you  with its lights  and sirens going, wha t is it telling YOIl. Is itsaying there's a f ire somewhere in your life that you need to put out. Or is it
telling you to fire up y our love. O nly you will know the meaning of the
things that come into your life, but you must be alert to what is happening
around you so you can ask questions and receive the meaning of the
message for you. Y ou are being given messages and feedback constantly, and you have been
receiving these messages all you r life. Whenever I hear something, even if
they are  words from a conversation of two strangers who are st anding near
me, if I can hear their words, t heir words have meaning in my life. Their
words are a message for me, they're relevant to me, and they'r e giving me
feedback on my life. If I am trave ling an d I notice a sign and I read the
words, t hose wo rds have meaning for me, they're a message for me, and
they're r elevant to me. They're relevant to me because I am on the same
frequency as they are. If I were on a dif ferent frequency, I wouldn't notice
the sign, and I wouldn't be in earshot of a conversation. Every si ngle thi ng that surrounds me in my day is speaking to me, giving
me constant feedback and messages. If I notice th at the people around m e
aren't as happy or smiling as much as they were, I kn ow my feeling
frequency has dropped, and ~ im mediately I think of things I love, one after
the other, until. I feel happier. "W e nee d to be the change we wish to see in the world. " (Gandhi 1869-
1948)

Y our Secr et Symbol. Y ou can play w ith the law of attraction by asking to see physic al evidence
of th e force of love. Think of something you love, and make it your symbol
of the force of love. Whenever  you see your symbol or hear it, you willknow that the fo rce of


 the tissues in mama’ s body are fed. If mama isn’ t nourishing herself
properly with the right quality and quantity of food, she will quickly
become depleted—there will not be enough nourishment to fuel her own
body as well as her baby’ s. Mama needs to conscientiously feed herself
with easy-to-digest yet deeply nourishing foods so that whatever is not
transferred to baby through her breast milk can continue to nourish her. Because the postpartum window is already a time when vata dosha is
high, and dryness is a quality that is exacerbated with high vata, mama
needs to be nourished in all the ways that pacify vata: warm oil massages;
warm, cooked, oily meals; lots of love and af fection. When mama is
nourished, her love overflows from her breasts in the form of milk, and
baby will be nourished as well. Breastfeeding mamas require more calories than the average woman
and should take care to consume plenty of warming, nourishing foods to
satiate her body and buf fer the stress of breastfeeding. Ayurveda is
concerned with assuring not only that the quantity of mama’ s milk is
sufficient, but also the quality. When you eat foods that are similar to the
qualities already inherent in rasa, the quality and quantity of your breast
milk will increase. Rasa dhatu is liquid, and thus nourished by foods and
drinks that invite more liquidity and nourishment. (Rasa is also nourishedby seeing beauty and by feelings of gratitude and joy. ) Foods valued for
enhancing lactation and nourishing rasa dhatu include:
Oats
Soaked and husked almonds
Raw dairy, especially cow’ s milk and raw butter
Ghee
Roasted garlic
Fennel seeds
Fenugreek seeds
Shatavari
Sesame seeds
Saffron
Juicy fruits and sweet, fresh fruit juices
Dates
Well-cooked leafy greens
FROM BREAST MILK TO SOLID FOODS
Ayurveda recommends that babies exclusively breastfeed for the first five
or six months of their lives and be breastfed as a supplemental form of
bonding and nourishment for anywhere from one to three years, depending
on a mama’ s health and ener gy levels. You’ll know that your baby may be
ready for solid foods if they have sprouted their first teeth and are showing
a strong desire for food, such as interest in the food you are eating. When
you choose to introduce solid foods to your baby, Ayurveda suggests doing
so in a methodical and harmonious way, to help promote digestive health
and prevent food intolerances for the entirety of the baby’ s life. When introducing new food, always start with a single ingredient
without adding salt or sugar. A grain such as rice or oats is a common
choice. The grain can be soaked overnight and then cooked in water at a
ratio of 1:10 so that it is very moist and well cooked down. After twenty to
thirty minutes of cooking, pour of f the water and feed your baby the soft
grain. Ensure that it is always made fresh and served warm. Continue with
this recipe for five to seven days, looking for any aller gic response and
seeing how the baby’ s digestive system responds. After this period, another
food can be introduced—for instance, yellow split mung beans—soaked
overnight and cooked in the same ratio. Liquidity can be reduced as baby’ s
digestive system adapts, and as they get used to swallowing more dense
foods. If you notice signs of constipation, add a little bit of ghee to each
meal. Once baby is digesting grains and legumes ef ficiently, you can
gradually introduce well-cooked vegetables and, finally, fruits. Fruits
should always be served at least thirty minutes before or after any other
foods in order to digest properly, as they generally do not combine well
with other foods in the stomach. Ayurveda also suggests avoiding avocado
and banana until the baby is one year old, to avoid the heaviness and
potential mucus-forming effects of these fruits. Over time, try to include all
six tastes (sweet, sour, salty, pungent, bitter, and astringent) through a
diversity of foods as well as spices. Ysha Oakes’ s book Touching Heaven: T onic Postpartum Car e with
Ayurveda,  cited in the references section, goes into much more detail on the
topic of introducing food to your baby the Ayurvedic way. BREASTFEEDING CHALLENGES
For some mamas, breastfeeding can be as easy as breathing. For other
mamas, or at other times, nursing may be a dif ficult experience that tests
your patience and confidence (and pain tolerance. ). Many books on
breastfeeding go in depth about the many challenges that may arise, and
how to overcome them, so on the following pages I will only mention a fewchallenges that have simple solutions. If you are struggling with
breastfeeding, or need more home remedies, I recommend contacting a
lactation specialist or reading the following books: Ina May’ s Guide to
Breastfeeding  by Ina May Gaskin, The W omanly Art of Br eastfeeding  by La
Leche League International, and The Nursing Mother ’s Herbal  by Sheila
Humphrey. Establishing a seamless breastfeeding experience begins in pregnancy
by nourishing your body with all the care and nutrients it needs to create an
abundant and high-quality supply of breast milk for your babe. Massage
your breasts regularly (this can be part of your abhyanga) and follow the
Ayurvedic nutritional guidelines for diet during pregnancy (in chapter 8) to
enhance the quality and quantity of your milk. The process of labor and birth will also af fect your breastfeeding
journey. Studies suggest that natural births lead to a higher success rate of
breastfeeding because of mother and baby not having any side ef fects of
pain medications. Mamas who initiate breastfeeding during the first “golden
hour” after birth tend to notice that their baby will latch naturally and
effortlessly. You can also implement the breast crawl, where mama lays her
newborn babe on her belly and lets baby root around until they naturally
scoot toward the breast and find their latch. Incorporating these simple
practices will help to support a happy breastfeeding outcome. Sometimes mothers, despite all ef forts, encounter circumstances where
they cannot breastfeed. For such cases, Ysha Oakes’ s Ayurvedic postpartum
care manual includes a cow’ s milk recipe (see this page ). Baby formula
from the store is often dif ficult to digest, so if you do choose commercial
formula for your little one, be sure to buy or ganic, always serve it warm,
and consider supplementing your baby’ s digestion support in other ways,
such as a daily baby massage. Here are some common breastfeeding challenges and simple solutions
to have on hand. ENGORGEMENT : Engor gement occurs about three days after giving birth, as
your milk comes in. You may notice that your breasts become extremelyswollen and firm and they might be quite painful. Engor gement can also
make it dif ficult for your babe to latch, which leads to other issues such as a
painful latch. When this happens, continue your daily abhyanga, with a
focus on massaging the breasts, followed by a warm bath. You can also
increase the amount of omega-3 fatty acids in your diet, through foods such
as flax oil and walnuts. For lymphatic drainage, which will relieve the pressure from
engor gement, massage your breasts following the arrows on the diagram
below. MASSAGE
1. from behind the neck, down the clavicles. 2. up and around the sides of the breasts, through the armpits and
toward the chest,
3 and 4. up the center of the sternum and chest, and
5. away from the nipples. Then, lift the breasts away from the chest
and gently shake. End your massage by again repeating step 2
and then step 1. IRRIT ATED  AND  SORE  NIPPLES : Exposure to sunshine and air is one of the best
remedies for irritated and sore nipples. Other treatments include using an
herbal salve or oil with St. John’ s wort, marshmallow root, or calendula
lanolin creams (unless you are aller gic to sheep’ s wool). Ghee infused with
chamomile and calendula, applied topically, can also provide relief. LOW MILK  SUPPL Y : If your breasts do not seem to be supplying suf ficient
milk, the general Ayurvedic approach will be to focus on hydration and to
reduce excess vata by avoiding bitter and astringent foods as well as dry,
light, and cold foods. Eat more lactation-enhancing foods such as oats,
almonds, cow’ s milk, garlic, saf fron, and ghee. Work to remedy stress and
high vata by following the tips at “Postpartum Anxiety and Depression” on
this page ). Increase nourishment through warm, oily, and grounding food
(follow the Ayurvedic diet guidelines in chapter 8). Some specific supplements to improve milk supply include sweet water
lactation tea (see the recipe on this page ); you can also add


is accomplished by enzyme supplements or food enzymes
does not have to be done by the digestive enzymes of the body. There is no further need for such rich digestive enzyme
juices. This desirable reaction results in a conservation of the
enzyme potential and body energy. It allows the body to devote its attention to supplying more metabolic enzymes for use by the organs and tissues to carry on their functions,
provide repairs, and bring about cures. RESEARCH FINDINGS
   Let us check the Law of Adaptive Secretion of Digestive
Enz
ymes a gainst research findin gs. Some people believe that the low pH of the human stomach stops most of the digestive
activity of salivary, and, presumably, supplemental enzymes,
because the pH (measurement of the acidity or alkalinity of a
solution) of human saliva is neutral (7). It can be seen, however, that salivary amylase does assist in digestion in the
stomach, and that food and supplemental enzymes are even more effective. Olaf Bergeim, professor of physiology at Illinois College of
Medicine, reported his research on gastric salivary digestion
of starch with 12 dental students as subjects. Bergeim stressed
that starch digestion cannot be studied in vitro (in the
laboratory), but that the investigation must be done on
specimens of material that have been removed from the living
stomach after undergoing digestion. His results showed that
an average of 76 percent of the starch of mashed potatoes, and
59 percent of the starch of bread was converted to maltose, and an additional percentage  was changed to dextrose. Bergeim quoted Muller, who used rice cereal as a test meal on
human subjects and found 59 to 80 percent of the
carbohydrate was rendered soluble, and 50 to 77 percent of
the starch in bread was made soluble when human subjects ate test meals. Professor Bergeim aspirated the digested food
from the stomach after 45 minutes, but concluded that even
15 minutes in the stomach allowed time for significant
digestion. The subjects were instructed to masticate the food
thoroughly, which ensured initial digestion by saliva even before the food was swallowed. The professor explained
experiments he made in vitro in which hydrochloric acid, a
chemical present in stomach juices, was added to saliva and caused permanent inactivation. However, investigations by
others have since shown that the average human secretions of
hydrochloric acid are not as concentrated as was believed. This not only allows more stomach digestion to occur by
salivary amylase and exogenous enzymes, but permits more reactivation of the enzymes after the stomach contents
become neutralized in the alkaline duodenum. More recent
experiments conducted in Europe in vivo (in the living
organism) found that salivary amylase and supplemental
enzymes were recovered in the duodenum and lower in the intestine, showing that supplemental enzymes and food
enzymes may be reactivated by the juices of the intestine. Research by Dr. Beazell reported in the Journal of
Laboratory and Clinical Medicine, 1941, and the American
journal of Physiology, 1941, holds more information. Using
11 normal, young adult males, Beazell found that the human
stomach digested several times more starch than protein at the end of an hour. Therefore he felt that the emphasis placed on
the stomach as an or
gan for protein di gestion is mis placed, because the stomach digests more starch than protein. Furthermore, if the salivary am ylase can digest considerable
starch at a pH no lower than 5 or 6, how much protein, fat,
and starch can food enzymes or supplemental enzymes digest, since their range for activity extends down even below 3 in
some instances? The foregoing evidence clearly establishes that a large
quantity of starch is regularly digested in the human stomach
by salivary amylase, even though it is not the ideal enzyme to
work in the stomach. Where, then, do critics get the authority
to state that food enzymes and supplemental enzymes do not digest food in the stomach? Reading such statements in
textbooks is misleading. They may merely be the opinions of
the authors, unless they are shown to be based on actual
research work that is recorded in scientific periodical
literature. What is to prevent food enzymes and supplemental enzymes, with better pH credentials than salivary amylase,
from digesting even more protein, fat, and carbohydrate in the stomach? Work done at the laboratory of physiology at Northwestern
University bears heavily on the quantity of supplemental
enzymes passing through the stomach uninjured. In the
Journal of Nutrition, A. C. Ivy, C. R. Schmitt, and J. M.
Beazell showed by experiments on humans that an average of
51 percent of malt amylase, an enzyme produced by
germinating barley, passed into the intestine in active form,
after it had digested starch in the stomach. In human subjects,
malt amylase augmented the digestion of starch when a deficiency of salivary secretion was simulated. It must be
remembered that the subjects used were healthy, young males
and not older adults deficient in salivary amylase. The Food Enzyme Concept holds that human digestive fluids have an
unacceptably high enzyme content, much richer than those of
wild creatures. There are indications that this anomaly may
impede production of hundreds of specific metabolic enzymes
needed for diverse metabolic chores. The digestive secretions of humans in the prime of life are pathologically rich, at the
expense of metabolic enzymes. In a set of experiments on
human subjects, it was found that the average strength of
salivary amylase was 30 times higher in a group of younger adults than in a group of older adults. Dr. W. H. Taylor, University of Oxford, investigated the
optimal pH at which the stomach digested protein in vitro. Surprisingly, he found not one, but two zones of maximal
activity. One was pH 1.6 to 2.4, at which the enzyme pepsin
is active. The other zone extended from pH 3.3 to 4.0, where
cathe
psin acts. It was found that the amount of protein digestion taking place at each zone was approximately equal. This meant that pepsin is not the only enzyme performing
stomach digestion, but that cathepsin does an equal amount of work in digesting meat and vegetable proteins. Animal flesh and organs, particularly muscle meat, are
amply provided with cathepsin. It is found in every pound of meat in the butcher shop. When a tiger or other carnivore
tears off chunks of flesh from his prey and swallows them, the
cathepsin within the meat itself is right at home, and lightens
the burden of digestion for its counterpart in the warm
confines of the stomach, because it operates at precisely the same pH. If it is conceded that there are no reasons why the
food enzyme cathepsin should not engage in gastric digestion
equally with the cathepsin secreted by the stomach, on what
grounds should other food enzymes with like pH
characteristics be disqualified from participating in gastric digestion? Gastric cathepsin and food cathepsin operate at pH
3 to 4. Amylases in wheat and other grains also function well
at pH 3 to 4. Various vegetable proteases and lipases likewise
operate in this range. How can these food enzymes be
prevented from digesting food substrates in the human stomach, when nature has provided the ideal gastric pH
environment for them to digest protein, carbohydrate, and fat? ENZYME NUTRITION
   Raw food does not stimulate enzyme secretion as much as
cooked food. Less stomach acid is secreted. This permits food
enzymes to operate for a longer period in the food-enzyme
section of the stomach than when the meal consists of cooked
food. Consequently, more digestion is performed by food
enzymes. When food enzymes, or other exogenous enzymes are permitted to do more work, this results in normalizing and
lessening the strength of excessively high digestive enzyme
secretions, such as pancreatic juice and saliva. Food enzymes are much less concentrated than pancreatic digestive
enzymes. Digestion of a raw food meal takes more time. When a jungle lion finishes a meal, its stomach is full of large
chunks of raw meat, perhaps 30 or more pounds. A period of
stupor sets in, during which time cathepsin within the meat starts digesting it. Later, pepsin from the lion's stomach juice
digests the meat chunks from the outside, while the food
enzymes continue to digest them from within. Several days
may pass before the job is completed. When a small snake
swallows a frog, or when a large snake like a python swallows a pig, a big distention appears in the body of the
snake in the area of the stomach, and the same events
transpire. The cathepsin of the prey and its digestive enzymes
now become the food enz
ymes of the snake host and work for its benefit. There is nothing to prevent the digestive enzymes
of the prey from doing the same job in the stomach of their
new owner as they did during life for the benefit of their
former owner. It may require a week for the food enzymes, plus the snake's digestive enzymes, to digest the meal and
make the distention disappear. Careful study shows that nature's creatures possess a food-


 working order. It follows
that the doctor as mechanic xes the broken body-machine. In this schema, the body is reduced to structural parts, proceeding
from organs to tissues, tissue s to cells, cells to molecules. The doctor
as mech anic separates the whole into parts in order to discern the
nature, proportion, and funct ion of each constituent. Sorting out the
parts enabled early Western doctors to conceptualize a diseased
entity as the faulty compone nt and sever it from the organism as a
whole. They could thereby remove it or treat it in isolation from
other organ and tissue parts. THE RISE OF WESTERN  MEDICINE
The ndings of the early anatomists validated the mechanistic view
that the body is made out of distinct and separate parts, connected
and yet autonomous. They divided the body into systems analogous
to mechanical processes that corresponded precisely with structural
descriptions of organs and tissues. The circulatory system comprises
the heart as a mechanical pump that pushes the blood through thepipes of the veins and arteries. The lungs are like a bellows, the
nervous system like an elaborate electrical telephone network. For the mechanic, it is best if the parts of the mach ine are
standardized and uniform. That way the parts are interchangeable,
easily replaced, and the ways in which they break down become
predictable from one body to the next. Standardized diseases
develop from established causes, and protocols of treatment are
xed. Uniform parts sit on the shelf. This view focuses entirely on
the ways in which all people are alike and tends to overlook the
ways in which people are unique and dissimilar. When a group of
people receives the same diagnosis, they receive the same treatment. Science and industry have enabled medicine to be practiced on a
mass basis. The same mechanistic philosophy that inspired mass
production in industry also inspired mass medicine and health care. The marriage of science, industry, and medicine spawned  an age
of innovation and specializa tion. As a result the human body and
mind were divided and reduced into ever more diverse and rened
areas of investigation. For example, chemists began  to perceive the body as a chemical
factory controlled and regulated through the balance of molecular
compounds. The practice of pharmaceutical therapy was the by-
product of the tremendous discoveries made in chemistry. Penicillin,
aspirin, digitalis, cortisone, and smallpox vaccine were just a
fraction of the wonder drugs discovered to treat specic diseases
and remove specic pathogens or causative factors. The physicists,
on the other hand, perceived  the body as an atomic structure and
developed radiation technology for diagnosis and treatment. The X-
ray machine furthered diagnostic precision and inhibited the spread
of many cancers. For their part, the engineers  perceived the body as a mechanical
structure composed of discrete parts. They invented surgical tools
and methods for removing and replacing faulty parts. The body as a
machine could be stopped, taken apart, repaired, and put back
together. Rema rkable develo pments in surgical technolog y enabled
doctors to do open-heart repair, skin grafts, appendectomy, cesarean
section, attachment of severed limbs, and bone setting. Theseinnovations contributed to the resolution of potentially devastating
health-care crises and constituted the wonders of modern medicine. The Body As Machine
THE NARROWING  DEFINITION OF  DISEASEAnother fundamental shift occurred in the mid-1800s, when Louis
Pasteur located  the origin of disease outside the body, in the form of
germs. His analytic research isolated a particular prior cause,
triggering a given eect. The germ theory of disease postulated that
a single microorganism could produce specic symptoms of disease
in healthy organisms. This theory helped to explain epidemics and
plagues and to develop eective remedies against them. However, this “doctrine of specic cause” became generally
invoked to explain all diseases. And because only the single cause
was sought, the multitude of contributing factors occurring
simultaneously in any given sick person were ignored. That the total
condition of the person profo undly aected his or her susceptibility
to a disease was excluded by this conceptual model. For example, insulin was discovered when experimenters were
able to produce the high blood sugar symptoms of diabetes in
healthy animals by damaging the pancreas. According to the
doctrine of specic cause, it was then concluded that the cause of
diabetes was a deciency in the production of insulin by the
pancreas. This was a major lifesaving discovery of modern medicine. As remarkable  as it was, however, the belief that insulin was a cure
prevented people from searc hing for the real basis of the disease,
the degenerative course of which remained unaltered. The narrow view of specic cause has limited the scope and
eectiveness of modern medicine, which often equated the control
of symptoms with the cure of the disease. This belief in single cause
diverted medicine from an appreciation of the context and
complexity of human process from which degenerativ e diseases
emerged. Although many involved in health care are increasingly
aware that disease is not separable from the human life that cradles
it, the ideology of Western medicine does not accommodate this
insight. Referri ng to the “crisis in health care,” H. R. Holman, M.D.,
of Stanford University cites shortcomings and suggests the need for
philosophical and social remedies:Longevity has changed little, and the major illnesses such as
malignancy and cardiovascular disease remain
unimpeded.…  Illnesses disproportionately aect the poor,
major environmental and occupational causes of illnesses
receive little attention and less action  … clearly, there is a crisis
in health care, both in its eect upon health and in its
cost.…  Some medical outcomes are inadequate not because
appropriate technical interventions are lacking, but becau se our
conceptual thinking is inadequate. 6
Modern medicine directs its gaze through a microscope so that
detail is gained  at the expens e of a restricted visual eld.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        More praise for
Between Heaven and Earth
“A lucid introduction to the subtle, strange, and eminently useful
ideas and methods of Orient al medicine  … The authors transmit a
unique understanding of the ways in which Chinese medicine
enables us to know more intimately the particular nature of our
humanity. ”
Ted Kaptchuk
Author of The Web That Has No Weaver
“Opens the door to a fresh new world of understanding your health. With the increasing demand for a layman’s book on Oriental
medicine, Between Heaven and Earth  lls an important gap and has
been a long time needed. ”
Dr. Gurusant S. Khalsa
President
American Association of Acupuncture
and Oriental Medicine
“I have read Between Heaven and Earth  with great admiration and
interest. …  It is both encyclopedic in range and completely
accessible to the lay reader. The authors have done the public an
immense service. ”
Richard Selzer, M. D. Author of Mortal Lessons
“Between Heave n and Earth  represents a remarkable blend of
philosophy, medicine and history. … I learned a great deal. ”
Norman Cousins“A fabulous and important book  … Well-written, profound, and
practical. ”
Michael Tierra, N.<|eot_id|><|begin_of_text|>
Q: Who wrote the book "The Web That Has No Weaver"?,
A: Ted Kaptchuk
Q: Who is the president of the American Association of Acupuncture and Oriental Medicine?,
A: Dr. Gurusant S. Khalsa
Q: What is the main focus of the book "Between Heaven and Earth"?,
A: The book provides a comprehensive overview of Chinese medicine and its concepts, and encourages the reader to explore and apply its principles to improve their own well-being.
Q: What is the main difference between Western and Chinese medicine, according to the authors?,
A: The authors highlight the fundamental difference between the two approaches, emphasizing that Western medicine focuses on the tangible, measurable aspects of the human body, whereas Chinese medicine considers the interconnectedness and interdependence of all forces, including the emotional and mental dimensions.
Q: What is the main theme of the book, according to the authors?,
A: The book aims to demonstrate the importance of integrating Western and Eastern approaches to achieve a more holistic understanding of the human body and the environment, emphasizing the need to transcend the limitations of modern medicine and adopt a more comprehensive and adaptive approach to health and wellness.<|eot_id|><|begin_of_text|>Specialists
look at smaller and smalle r fragments, gaining more and more
positive information in the form of descriptive data but losing a
sense of the integrity of the system as a whole. How did this medical
model gain exclusive ascendance in America? NARROWING THE  INSTITUTION OF  MEDICINE
In the beginning of the century a survey of medical schools was
subsidized by the Carnegie and Rockefeller foundations. Its purpose
was to nd out which schools would be most interested in
promoting “scientic medic ine,” therefore promoting the newly
developing drug- and hospital-based technology industries. The
Flexner Report, issued in 1910 by the American Medical Association
following this survey, recommended that nancial support from


 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 relationship, and, in that
way, assist us in the perpetual remaking of our world.<|eot_id|><|begin_of_text|>
Q: What is the author's inspiration for writing the book?,
A: The author's co-author's enthusiasm and the author's own discipline, as well as their Water and Metal, enabled them to complete the book.
Q: What is the role of the doctor in Chinese medicine, according to Nathan Sivin?,
A: The physician's role is to mediate between the cosmic and somatic, just as the emperor's role is to mediate between the cosmic and political orders.
Q: What is the concept of "correspondence thinking" in Chinese medicine?,
A: It is a logical system that describes the interaction between the organism and its environment, and is used to analyze and diagnose diseases.
Q: What is the difference between the Chinese concept of "archetype" and the Western concept of "archetype"?,
A: The Chinese concept of archetype refers to universal human characteristics, while the Western concept is used to describe the collective unconscious.
Q: What is the purpose of the book, according to the author's co-author?,
A: The book aims to bring awareness and knowledge of complementary approaches to health into greater public view, as acknowledged by the editor, Cheryl Woodruff.<|eot_id|><|begin_of_text|>Cheng, Xinnong. Chinese Acupuncture and Moxibustion. China:
Foreign Language Press, 1987. Cheung, C. S. Rationale and Correct Organization of Prescription of
Traditional Chinese Medicine. San Francisco: Traditional ChineseMedical Publisher, 1980. Cheung, C. S., and U Aik Kaw. Synopsis of the Pharmacopeia. San
Francisco: American Colleg e of Traditional Chinese Medicine,
1984. Cheung, C. S., Yat Ki Lai, and U Aik Kaw. Mental Dysfunction As
Treated by Traditional Chinese Medicine. San Francisco: Traditional
Chinese Medical Publisher, 1981. China, The Beautiful Cookbook. Los Angeles: Knapp Press, 1986. Chinese-English Terminology of Traditional Chinese Medicin e. Hunan,
China: Hunan Science and Technology Press, 1981. Chinese Massage. Comp iled at Anhui Medical School in China. Washington, D.C.: Hartley and Marks, 1983. Dharmananda, Subhuti. Chinese Herbal Therapies for Immune
Disorders. Portland, Ore: Institute for Traditional Medicine, 1988
[ITM: 2442 S.E. Sherman,


	about	justified	resentments? A:	The	willingness	to	let	go	of	resentments	reveals	that	all	so-called
justifications	are	rationalizations	and	excuses. They	are	the	projections	of	blame	and	represent	a	narcissistic
positionality. Resentments	are	really	childish	and	based	on	kindergartennotions	of	fairness. Nothing	in	the	universe	has	anything	to	do	with
fairness. Instead,	everything	represents	universal	justice	outside	present
time	and	locality. All	resentments	represent	the	justification	of	blame,	the
projection	of	responsibility,	and	seeing	oneself	as	victim. For	the	spiritual
student,	even	if	the	other	person	was	‘wrong’,	they	still	have	to	be
forgiven. All	resentments	calibrate	below	the	level	of	200	and	are	not	in
integrity. There	is	no	gain	in	harboring	them. The	modern	trend	toward	‘political	correctness’	is	a	great	source	of
conflict,	strife,	and	suffering	(calibrates	at	190). It	is	based	on	imaginary
‘rights’. In	reality,	there	are	no	such	things	as	‘rights’. These	are	all	social
imaginings. Nothing	in	the	universe	has	any	‘rights’.The	whole	area	of
‘rights’	leads	to	a	‘chip	on	the	shoulder’	paranoid	attitude,	confrontiveness,
conflict,	concepts	of	perpetrator	and	victim,	illusions	of	causality,	and
revenge. All	this	displaces	taking	personal	responsibility	for	one’s	own
experience	of	life,	which	is	the	level	one	has	to	reach	for	integrity. Q:	How	does	humility	undo	the	hold	of	the	intellect? A:	By	fearlessly	exploring	logic	and	reason,	science	itself	comes	to	realize	its
limits	and	its	proper	domain. Eventually,	reason	and	logic	become
circuitous	so	that	one	ends	up	defining	definitions,	categories	of	thought,
and	modes	of	description	from	preselected	points	of	observation. Logic
has	practical	and	useful	applications	in	the	everyday	material	world	that
are	salutary	and	beneficial,	but	they	do	not	lead	to	enlightenment,	which	is
an	entirely	different	endeavor. Q:	But	what	about	morality? Doesn’t	letting	go	of	right	and	wrong	and
judgment	of	others	lead	to	immorality? A:	Denotations	of	right	and	wrong	are	practical	guides	to	behavior	for	people
who	are	not	yet	spiritually	evolved. They	are	a	temporary	substitute	for	a
greater	awareness. Thus,	we	teach	a	child	that	it	is	‘bad’	to	cross	the	street
alone	because	they	lack	the	awareness	of	danger. By	adulthood,	such	a
contextualization	as	right	or	wrong	about	crossing	the	street	is	no	longer
meaningful	or	significant. We	look	both	ways	before	crossing	the	street	to
avoid	being	run	over,	not	because	it	is	wrong	or	bad. With	spiritual
progress,	ethical	values	replace	moralistic	dictums,	just	as	awareness	of
spiritual	truth	replaces	dogma	and	coercive	belief	systems. Behaviors	that
have	to	be	outlawed	to	suppress	their	occurrence	in	the	general	population
have	lost	any	meaning	to	people	who	are	far	more	advanced. Q:	If	there	is	no	‘objective’	right	or	wrong,	then	what	guides	behavior?A:	One’s	awareness	of	Reality	recontextualizes	all	meaning	and	significance
as	well	as	any	appearances. There	are	no	gains	to	be	desired,	no	wrongs	to
avenge,	no	winners	or	losers,	no	causes	to	sacrifice	for. The	guide	to	all
action	becomes	an	unconditional	lovingness,	kindness,	and	compassion. All	choices	have	consequences,	and	there	is	actually	no	injustice	anywhere
to	be	seen	when	one’s	vision	is	unlimited	by	time,	space,	and	perception. Q:	What	about	karma? A:	We	can	avoid	controversy	and	contention	by	not	using	that	term,	which,	in
the	Western	world,	is	associated	with	Eastern	religions	and	spiritual
traditions. Instead,	we	can	observe	the	association	between	actions	and
choices,	both	mental	and	physical,	with	consequences. In	reality,	these	are
not	sequential	but	are	actually	concordant	and	seemingly	separated	by
perception. From	outside	the	duality	of	perception,	an	‘event’	and	its
‘effects’	are	one	and	the	same	thing. Nothing	actually	moves	except	the
point	of	perception	itself. All	religions,	without	exception,	teach	that
decisions,	choices,	and	actions	are	connected	with	consequences	that
appear	and	occur	later	in	‘time’. If	life	is	seen	as	a	continuum	from	one
realm	to	the	next,	then	all	religions	are	the	same	in	that	they	teach	that
actions	have	consequences	in	another	realm	or	condition	of	sequential	life
frame. All	the	religions	teach	that	there	will	be	a	nonphysical	life	that
supersedes	the	physical	one. The	confusion	here	arises	from	the
misidentification	of	this	life	as	physical	and	other	lives	as	nonphysical,	or
recurrently	physical. To	begin	with,	this	life	is	an	inner,	subjective
experiencing	that	includes,	but	is	independent	of,	the	physical	body. Thus,
this	current	existence	is	not	actually	physical,	either. This	life	is	the	subjective	adventure	of	that	mysterious	entity	called	‘I’. This	current	experience	of	the	‘I’	may	consider	itself	physical,	but	that	in
itself	is	an	illusion. Whether	successive	life	experiences	include	the
illusion	of	physicality	or	not	is	really	irrelevant	to	the	inference	and
significance	of	the	sequential	progress	of	conditions. All	‘lifetimes’	are
subjective,	nonphysical,	interrelated,	and	actually	continuous. Each	is
conditioned	and	determined	by	choices,	positionalities,	and	their
consequences. All	possibilities	are	included	in	the	evolution	of
consciousness. Once	consciousness	stops	identifying	with	form,	it	is	then
beyond	karma. It	is	of	considerable	interest	that	newborns	already	have	a	calibratable
level	of	consciousness	at	the	time	of	their	birth,	and	that	this	level	in	most
people	tends	to	persist	throughout	their	lifetime. The	progression	ofconsciousness	in	the	average	human	being	during	one	lifetime	is	an
advance	of	about	five	points. Paradoxically,	however,	the	level	of
consciousness	of	mankind	as	a	whole	remained	at	190	for	many	centuries,
and	only	recently	crossed	the	critical	line	of	200	to	the	current	level	of
207. The	rate	of	increase	of	the	general	level	of	consciousness	is	held	back
by	the	immense	number	of	people	who	continue	to	make	negative
decisions	and	choices. Q:	Is	karma	therefore	related	to	form? A:	Preexisting	conditions	of	consciousness	consist	of	patterns	expressed	as
prevailing	energy	fields	of	relative	power. Each	level	contains	within	it	the
unresolved	issues	and	limitations	that	characterize	that	level	and	thereby
confront	the	individual. Let	us	say	that	at	birth,	one’s	energy	field
calibrates	at	150. This	person’s	main	confrontation	will	certainly	be	anger. They	may	spend	a	lifetime,	or	many	lifetimes,	with	anger	as	the	central
theme. Persons	who	are	in	the	energy	field	that	calibrates	in	the	50s	will
face	a	life	of	poverty	and	deprivation	and	may	be	born	in	a	starving
population,	ravaged	by	disease	and	war. Q:	Aren’t	conditions	at	birth	pure	chance,	depending	on	genes,
chromosomes,	and	the	accident	of	geography	and	time? A:	Nothing	in	the	un


 or we can face
it. The ﬁrst path is a false solution, because it doesn’t
resolve the underlying fear and guilt of ecological
destruction and futur e disasters. The second path eliminates
fear and guilt the only way that pr oves viable: by solving the
problem that leads to those emotions. The same holds true
for the shadow. The pr oblem calls for a holistic appr oach to
solve it. Denial is a false solution. If you acknowledge and embrace your shadow, it is
actually nurturing, because the whole of life is nurturing—
that is, life e xists to sustain itself. When we get stuck in the
drama of good versus evil, we impose our own limited
perspective. A fter all, even when someone is committing a
violent crime or going to war or victimizing someone else,
the wr ongdoer’s cells and or gans don’t shut down. The
body’s allegiance is to life, no matter how confused and
conﬂicted the mind becomes. A New W orldviewThe miracle plays of the Middle Ages, which wer e perfor med
on feast days, took the grim seriousness of evil and tur ned it
into a cosmic jok e. The Devil is a comic character who
engages in every kind of bad deed, tempting souls and
bringing tor ment, yet the Devil fails to see that in the end
God is mor e powerful. Satan himself will be r edeemed. In
the end, the jok e is on him; no one is out of God’s r each. In
religious ter ms these miracle plays ar e saying that
wholeness always over comes separation. If you see the
world in ter ms of good versus evil, you have missed the
cosmic jok e. Whatever you think is wr ong about yourself and too
painful to confr ont can be seen a diﬀer ent way. Life—
meaning your life and mine—transcends any win- or-lose
orientation. Wholeness goes beyond simplistic cause-and-
eﬀect e xplanations. In the web of r elationship, you function
in a much lar ger conte xt. Once you see yourself as part of
the whole, a new understanding arises. Ther e is no need to
label yourself or anyone else as part of the good- versus-evil,
right- versus-wr ong drama. Y ou can e xchange judgment for
the real e xperience of compassion, love, and for giveness. That is the healing that comes with being whole. But the holistic viewpoint also unleashes a deeper
intuitive knowingness—you see why things ar e the way they
are. It’s common to hear people say, “Ther e’s a r eason for
everything that happens,” but usually, if ask ed what the
reason is, they don’t actually know. The mind k eeps
searching in vain for cause-and-eﬀect e xplanations. This
eﬀort gets us into strange speculations: “I once cheated on
my wife and now this bankruptcy is payback” “I used to be
full of anger, and now I have cancer ” “The community quit
believing in God’s commandments, and now a hur ricane has
leveled it. ” Even if you r eject such dark connections, you
probably still harbor superstitions along the same lines,
because we all do. We wer en’t taught another way to
explain the unseen workings of r eality. Let me suggest another way. What if everything that
exists, visible or invisible, ﬁts into a single scheme. In this
scheme, the entir e universe is made of consciousness. The
largest events, such as the birth and death of galaxies, ar e
connected to the smallest, the interactions of subatomic
particles. Everything is part of one consciousness, which
earlier ages called the mind of God. W e don’t have to use
religious ter ms. But lik e the traditional concept of God,
consciousness is inﬁnite, all-embracing, all-powerful, and all-
knowing. It unfolds into myriad for ms and shapes. V iewed
through the ﬁve senses, some of these for ms don’t appear
conscious. It sounds peculiar to say that a jellyﬁsh pulsating
in the P aciﬁc Ocean, a r ock on the side of Mt. Ever est, and a
raindr op falling in Brazil ar e conscious. But we’r e not talking
about possessing a brain. A jellyﬁsh, a r ock, and a raindr op
don’t have thoughts and feelings (so far as we know—it’s
good to k eep an open mind about the unknown). Ther efore,
we don’t feel intimately connected to the “ nonconscious”
life ar ound us. When we stand apart fr om objects and lower cr eatur es, as
we call them, something huge is being missed. Ther e are
principles that embrace all things. L ook at a cell in your
body and an electr on hurtling thr ough the darkness of
space, and at an invisible level some deep similarities
emer ge:
Every action is coor dinated with every other action. Information is shar ed by every part of the whole. Communication is instantaneous. Energy is r eshaped into countless variations, yet never
lost. Evolution pr oduces mor e intricate for ms as time
unfolds. Consciousness e xpands as for ms become mor e
comple x. These ar e very abstract ter ms, I know, but ultimately
there is no need for wor ds at all. When you see yourself as
separate, wor ds seem to matter much mor e than being. After all, being is passive, something we tak e for granted,
while wor ds run our lives, ﬁll our heads, bring people
together, and drive them apart. Y et all these words couldn’t
exist without the silent intelligence inside every cell. The
power that holds your body together, coor dinating an
inﬁnite number of biological actions per second among
hundr eds of billions of cells, is mor e primal than thinking
and using wor ds. Primal doesn’t mean primitive, a mistak e we mak e when
we get too pr oud of human r eason. The consciousness
found everywher e is ine xpressible; it far e xceeds the human
mind. If we list the things that come to us fr om a mysterious
source, that we e xperience deeply without wor ds, it’s a
wonder that anyone ever doubted the e xistence of the
invisible world. Her e’s a short list:
Love
Creativity
The sense of being alive
Beauty
Inspiration
Intuition
Dreams
Visions
Yearning
FulﬁllmentThe sense of belonging
Awe, wonder
Ecstasy, bliss
The numinous, a sense of the divine
A life ﬁlled with all these invisible qualities would be
nothing less than a new way of being. No one would
willingly r efuse wonder, cr eativity, love, and all the r est. Y et
millions of people do. They e xperi ence bliss and fulﬁllment
in small doses that quickly fade. They fail to get past the
shadow, which guar ds the riches of the unconscious with
sharp claws and fangs. I once hear d a guru lament to his
audience, “I show you the gates of heaven, and when a
goblin springs up shouting ‘Boo. ’ you run away. ”
Fear, anger, insecurity, anxiety, and the other aspects of
the shadow feel lik e much mor e than “ Boo. ” If we ar e going
to reach heaven’s gates, the only self that can get us ther e
is the one we have. That’s the dilemma. How can a divided
self ever attain wholeness. I’d lik e to pr opose that it can,
but the way isn’t what most seek ers think it is. Krishnamurti,
the most dry -eyed, even ruthless of Indian sages, said,
“Freedom isn’t the end of the path. It’s the beginning. Ther e
is nowher e to go. Freedom is the ﬁrst and the last thing on
the path. ” He wasn’t trying to mystif y his followers. Krishnamurti’s doctrine of the ﬁrst and last fr eedom, as he
dubbed it, was his way of saying that wholeness—the state
of complete fr eedom—isn’t about choosing this or that. It
isn’t about being good instead of bad, pur e instead of
impur e. Wholeness has no divisions. It is everything. Therefore, it must be the beginning and the end at the same
time. Our job is to tur n this insight into a practical way of
life. What Is Wholeness Lik e. The glory of human e xistence doesn’t lie in all the things
that mak e us unique. It lies in the fact that we can unite
with cosmic intelligence; each of us can become a conscious
part of the whole. When that happens, you gain a world that
is bar ely suggested by the thoughts and feelings of
everyday life. It’s practical to live holistically, because with
all of consciousness to draw upon, you will be much mor e
creative and imaginative, much


aling	rarely	pay	off. On	the	other	hand,	most
stomach	disorders	disappear	spontaneously	when	all	existing	gallstones	are	removed	and	a
healthy	diet	and	balanced	lifestyle	are	followed	regularly. Diseases	of	the	Pancreas

The	pancreas	is	a	small	gland	with	its	head	lying	in	the	curve	of	the	duodenum. Its	main
duct	joins	the	common	bile	duct	to	form	what	is	known	as	the
ampulla
	of	the	bile	duct. The	ampulla	enters	the	duodenum	at	its	midpoint. Apart	from	secreting	the	hormones
insulin
	and
glucagon,
	the	pancreas	produces
pancreatic	juice,
	which	contains	enzymes
that	digest	carbohydrates,	proteins,	and	fats. When	the	acidic	contents	from	the	stomach
enter	the	duodenum,	they	combine	with	alkaline	pancreatic	juice	and	bile. This	creates	the
proper	acid-alkaline	balance	(pH-value)	at	which	the	pancreatic	enzymes	are	most
effective. Gallstones	in	the	liver	or	gallbladder	cut	bile	secretions	from	the	normal	amount	of	one
quart	or	more	per	day,	to	as	little	as	one	cup	or	less	per	day. This	severely	disrupts	the
digestive	process,	particularly	when	fats	or	fat-containing	foods	are	consumed. Subsequently,	the	duodenal	pH	remains	too	low,	which	inhibits	the	action	of	pancreatic
enzymes,	as	well	as	those	secreted	by	the	small	intestine. The	net	result	is	that	food	is	only
partially	digested. Improperly	digested	food	that	is	saturated	with	the	stomach’s
hydrochloric	acid	can	have	a	very	irritating,	caustic	effect	on	the	entire	intestinal	tract. If	a	gallstone	has	moved	from	the	gallbladder	into	the	ampulla,	where	the	common	bile
duct	and	the	pancreatic	ducts	combine	(see
Figure	3
),	the	release	of	pancreatic	juice
becomes	obstructed	and	bile	moves	into	the	pancreas. This	causes	a	number	of	protein-
splitting	pancreatic	enzymes,	which	are	normally	activated	only	in	the	duodenum,	to	be
activated	while	still	in	the	pancreas. This	makes	these	enzymes	highly	destructive. They
begin	to	digest	parts	of	the	pancreatic	tissue,	which	can	lead	to	infection,	suppuration,	and
local	thrombosis. This	condition	is	known	as
pancreatitis. Gallstones	obstructing	the	ampulla	release	bacteria,	viruses,	and	toxins	into	the
pancreas,	which	can	cause	further	damage	to	pancreatic	cells,	and	eventually	lead	to
malignant	tumors. The	tumors	occur	mostly	in	the	head	of	the	pancreas,	where	they
inhibit	the	flow	of	bile	and	pancreatic	juice. This	condition	is	often	accompanied	by
jaundice
	(for	more	details	see
Diseases	of	the	Liver
	below). Gallstones	in	the	liver,	gallbladder,	and	ampulla	may	also	be	partly	responsible	for	both
types	of
diabetes:
	insulin-dependent	and	non-insulin-dependent. All	patients	of	mine	with
diagnosed	diabetes,	including	children,	have	had	large	quantities	of	stones	in	their	liver. Each	liver	cleanse	further	improved	their	condition,	provided	that	they	followed	a	healthy
daily	regimen	and	diet	devoid	of	animal	products. 2
	Figure	3
:	Gallstones	in	the	liver	and	gallbladder
	Diseases	of	the	Liver

The	liver	is	the	largest	gland	in	the	body. It	weighs	up	to	three	pounds,	is	suspended
behind	the	ribs	on	the	upper	right	side	of	the	abdomen,	and	spans	almost	the	entire	width
of	the	body. Being	responsible	for	hundreds	of	different	functions,	it	is	also	the	most
complex	and	active	organ	in	the	body. Since	the	liver	is	in	charge	of	processing,	converting,	distributing,	and	maintaining	the
body’s	vital	“fuel”	supply	(for	example,	nutrients	and	energy),	anything	that	interferes
with	these	functions	must	have	a	serious,	detrimental	impact	on	the	health	of	the	liver	and
the	body	as	a	whole. The	strongest	interference	stems	from	the	presence	of	gallstones. Besides	manufacturing	cholesterol—an	essential	building	material	of	organ	cells,
hormones,	and	bile—the	liver	also	produces	hormones	and	proteins	that	affect	the	way	the
body	functions,	grows,	and	heals. Furthermore,	it	makes	new	amino	acids
3
	and	converts
existing	ones	into	proteins. These	proteins	are	the	main	building	blocks	of	the	cells,
hormones,	neurotransmitters,	genes,	and	so	forth. Other	essential	functions	of	the	liver
include	breaking	down	old,	worn-out	cells;	recycling	proteins	and	iron;	and	storing
vitamins	and	nutrients. Gallstones	are	a	hazard	to	all	these	vital	tasks. In	addition	to	breaking	down	alcohol	in	the	blood,	the	liver	also	detoxifies	noxious
substances,	bacteria,	parasites,	and	certain	components	of	pharmaceutical	drugs. It	uses
specific	enzymes	to	convert	waste	or	poisons	into	substances	that	can	be	safely	removed
from	the	body. In	addition,	the	liver	filters	more	than	one	quart	of	blood	each	minute. Most	of	the	filtered	waste	products	leave	the	liver	via	the	bile	stream. Gallstones
obstructing	the	bile	ducts	lead	to	high	levels	of	toxicity	in	the	liver	and,	ultimately,	to
liver
diseases. This	development	is	further	exacerbated	by	one’s	intake	of	pharmaceutical
drugs,	normally	broken	down	by	the	liver. The	presence	of	gallstones	prevents	their
detoxification,	which	can	cause	“overdosing”	and	devastating	side	effects,	even	at	normal
doses. It	also	means	that	the	liver	is	at	risk	for	damage	from	the	breakdown	products	of	the
drugs	on	which	it	acts. Also,	alcohol	that	is	not	detoxified	properly	by	the	liver	can
seriously	injure	or	destroy	liver	cells. All	liver	diseases	are	preceded	by	extensive	bile	duct	obstruction	through	gallstones. The	gallstones	distort	the	structural	framework	of	the
liver	lobules
	(see
Figures	3
	and
4
),
which	are	the	main	units	constituting	the	liver	(which	contains	more	than	50,000	such
units). Subsequently,	blood	circulation	to	and	from	these	lobules,	and	the	cells	of	which
they	are	composed,	becomes	increasingly	difficult. In	addition,	the	liver	cells	have	to	cut
down	bile	production. Nerve	fibers	also	become	damaged. Prolonged	suffocation	due	to
the	presence	of	stones	eventually	damages	or	destroys	liver	cells	and	their	lobules. Fibrous
tissue	gradually	replaces	damaged	cells,	causing	further	obstruction	and	an	increase	inpressure	on	the	liver’s	blood	vessels. If	the	regeneration	of	liver	cells	does	not	keep	pace
with	this	damage,
liver	cirrhosis
	is	imminent. Liver	cirrhosis	usually	leads	to	death. Liver	failure
	occurs	when	cell	suffocation	destroys	so	many	liver	cells	that	the	number
of	cells	required	to	carry	out	the	organ’s	most	important	and	vital	functions	is	insufficient. Consequences	of	liver	failure	include	drowsiness,	confusion,	shaking	of	hands/tremor,
drop	in