stones derived from the liver) in spite of
considerable progress in operative methods or mechanical techniques. It was tough
for them to remove intrahepatic gallstones completely, and under such
circumstances, the development of a solubilizer that could dissolve the
intrahepatic bilirubinate calcium stones proved to be a tremendous boon for the
patients. The surgeons accomplished this step by injecting DMSO through a
postoperative catheter or PTCD catheter. Up to that time a chelating agent, so-
called hexametaphosphate (HMP) had been used for removing
the calcium from
calcium bilirubinate. But this chelating agent, in itself, could not dissolve thebilirubin.
Then the three Japanese surgeons found a direct solubilizer for bilirubin,
dimethyl sulfoxide, which they knew to be a bi-polar, non-protonic solvent, and
used it as an accelerator for bilirubin determination. After purifying the DMSO to
99.98 percent, they examined its toxicity by oral administration, intravenous
administration, and infusion into biliary tracts of animals. No toxicity or side
effects were detected on biochemical and pathological examinations. Next they
used their solution on humans in the amount of 90 percent DMSO together with 5
percent HMP and achieved a satisfactory effect by attaining the solubilizing of
their patients’ bilirubinate calcium stones.
10
CLINICAL STUDIES SHOWING RESPONSE TO DMSO IN
MISCELLANEOUS CONDITIONS
Successful treatment of lupus erythematosus, a chronic inflammatory disease of
connective tissue, affecting the skin and various internal organs, including the
bladder, was carried out using dimethyl sulfoxide. Typically, lupus exhibits a red
scaly rash on the face, affecting the nose and cheeks; arthritis; and progressive
damage to the kidneys. Often the heart, lungs, and brain are also affected by
progressive attacks of inflammation followed by the formation of scar tissue
(fibrosis). In a milder form of the disease only the skin is affected.
Lupus erythematosus is regarded as an autoimmune disease and can be
diagnosed by the presence of abnormal antibodies in the blood stream, most easily
detected by a test that reveals characteristic white blood cells (LE cells). In 1984,
four physicians joined together in reporting on two female patients who were
victims of systemic lupus erythematosus with pathologically confirmed lupus
interstitial cystitis. Their urinary bladders were highly symptomatic. Treatment
with prednisone had been tried but without success. Then the two patients
responded very well to instillations of DMSO intravesically (into the bladder) and
had their conditions disappear.
11
DMSO works well to alleviate an unhealed wound at the site of a tooth
extraction, the well-known “dry socket” that defeats the surgical skills of many
dentists. Characterized by intense pain, discharge of pus, and sequestra (residual
symptoms, signs, and other ill effects), dry socket is most often associated with a
difficult extraction. Dripping DMSO directly into the extraction site tends to
prevent this problem from arising.
12Lastly, dimethyl sulfoxide has been used to offset inflammations associated
with sunburn. Phytophotodermatitis arising in the summer months in temperate
climates varies from mild to severe erythematous reactions (inflammation of the
skin due to widening or clogging of capillaries near the skin surface) with or
without vesicles or bullae (blisters) on the exposed parts of the body. By treating
the skin with a membrane labilizing agent (an agent that causes chemical change)
such as DMSO and a membrane stabilizing agent such as the steroid
desoximethasone, comfort for the patient is achieved.
13
DMSO ANTI-ARTHRITIS THERAPY
DMSO is not a cure for arthritis. It is one part of a five-part treatment program that
consists of:
1
.
Nutrition
2
.
Microendocrinology
3
.
Immunotherapy
4
.
Food allergy elimination
5
.
DMSO
Powerful chemical agents such as cortisone, phenoprophins, phenylbutazones,
and gold have no place in this arthritis treatment program.
Nutrition writer Adelle Davis, the idol of health food enthusiasts who has been
wrongly, in my opinion, sneered at by numerous medical traditionalists, was way
ahead of her time. Many of her nutritional suggestions have been confirmed by
good scientific research. The ultimate traditionalist in nutrition, the United States
Department of Agriculture, has, in fact, adapted much of her wisdom in its
“Dietary Goals” for Americans. The National Research Council of the National
Academy of Science proved Adelle Davis correct when it issued its 1982 report—
two years in the making—on
Diet, Nutrition, and Cancer.
 The Council was
chaired by Dr. Clifford Grobstein of the University of California, and made up of
fourteen highly respected medical scientists.
As we know from high school biology, and were reminded in college and
medical school, the anterior pituitary gland is the so-called “master gland.”
Through the action of ACTH, it directly controls the adrenals.
But something we were not taught, and which is of great clinical significance, is
that the highest concentration of certain nutrients is in the adrenals and pituitarygland. The highest concentration of vitamin
E in the body is stored in the pituitary;
the highest concentration of vitamin C is held by the adrenals. Also, the pituitary
gland needs sufficient protein for efficient function, and the greatest concentration
of pantothenic acid lies in the adrenal glands.
Adelle Davis reasoned that if the adrenals were excreting enough natural
cortisone, exogenous cortisone would not be needed in the treatment of arthritis.
She knew from the work of Dugal (
Endocrinology
 44: 420, 1949) that animals
under stress need
seventy times
 the normal requirement of vitamin C to protect the
adrenals and that people in the “arthritis years” require twice as much vitamin C as
the young.
As we can see from my simple little diagram (see
Figure A-1
), vitamin E
deficiency will lead to pituitary insufficiency and, from hyposecretion of ACTH,
adrenal insufficiency follows.
Therefore, a
deficiency
 of vitamin C, vitamin E, pantothenic acid, and protein,
or perhaps certain combinations of these deficiencies, will, over a period of years,
lead to arthritis. Because of the high intake of sugar and junk food in this country,
subclinical deficiencies of these nutrients (and others) are common.
Vitamin C deficiency is the easiest to measure. Studies of the night nursing
personnel of the Emergency Department at Memorial Hospital in Sarasota, Florida,
were revealing. These women were under extreme stress (which decreases vitamin
C levels) due to the abnormal hours they worked and the nature of the cases they
saw—such as gunshot wounds—with the concomitant responsibility. All of the
nurses smoked cigarettes, which drastically depresses vitamin C levels. Most of
them were on the birth control pill, which depresses vitamin C. They ate large
amounts of sugar-filled foods and drank copious amounts of cola drinks, which
drive down vitamin C levels. And they took frequent doses of aspirin (C-
depressing) for the headaches induced by their usual hypoglycemic swings brought
on by the colas and other junk food they ate.
Figure A-1
 Diagram showing that adrenal insufficiency follows vitamin E deficiency.
Eighty percent of these young women, who appeared to be in good health, were
vitamin C deficient. Over a period of years they have had chronic adrenalexhaustion, and arthritis is likely to follow. Yet, these workers were registered
nurses who should have known how to take care of themselves.
I have barely scratched the surface on the importance of nutrition and arthritis.
But, contrary to the pronouncements of the Arthritis Foundation, nutritional
deficiencies play a major role in the etiology of arthritis, something the writings on
orthomolecular nutrition by Adelle Davis and other authors will teach you.
MICROENDOCRINOLOGY
Dr. Melvin Page’s extensive work with the calcium-phosphorus ratio,
anthropometric measurements, and microendocrinology is a major advance in the
treatment of arthritis in particular and degenerative disease in general.
ALLERGY TESTING
For good results in the treatment of arthritis, food allergies must be investigated.
The method I like best is cytotoxic testing of the blood. But, unfortunately,
cytotoxic labs are available in only a few cities. Sublingual testing or the
cumbersome elimination diet technique might possibly be used as a substitute.
For excellent assistance with the various sophisticated allergy tests, including
the paper radioimmunosorbent (PRIST) test, the cytotoxic (or leukocytotoxic) test,
the radioallergosorbent (RAST) test, the fluoroallergosorbent (FAST) test, the
autoradiographic (MAST) test, the immunoperoxidase (IP) test, and the enzyme-
linked immunosorbent assay (ELISA) test, you might use the services


 consequence
of the attraction of the Self that is now energizing the endeavor. One is not
propelled by the past but magnetically attracted by the future. The Self acts
like gravity that becomes ever more powerful as one nears its center. Theeffect of Self is akin also to a magnetic attraction whose effect increases as
one nears the goal. The passion for Divinity results in a de-energizing
interest in worldliness since the Self has no needs, wants, or desires, even
for the body itself.
In more advanced stages, leaving the world is a common phenomenon.
For one thing, the ego then has ‘nothing to do’ and is put into retirement.
Subsequent capacity for activity is problematic and reflects residual karmic
propensities. At very advanced levels above 600, the option to leave the
physicality appears, and the majority of those who reach that level do so.
Thus, statistically, at any one time, there are only a few very advanced sages
on the planet by virtue of having transcended the innate evolutionary
purpose of human life. Rarer still is it for an enlightened sage to return to
and interact with the world, which requires the activation of an aspect of
consciousness that could be called the ‘persona’. This is essentially and
functionally only a quality of communication. There is no ‘self’ that
communicates, and the communication is its own self-sufficient reality.
Thus, the communication has no ‘purpose’ but merely emanates as a quality
of its own essence. ‘Personhood’ is a projection of the observer and not a
quality of the teacher.
Q: The description and analysis of the core of spiritual endeavor
clarifies the spiritual process that has often been clouded by
mystification and obscure religiosity.
A: The true devotee welcomes clarity and precision. The naïve seeker is
often enamored by religiosity and mystification. Ceremonial practices
and trappings can have an attractive glamour by which spirituality
becomes romanticized with a mystical, magical, or even theatrical
allure. Some practices lead to trance states or altered states of
consciousness. The impressionable seeker is attracted by unusual
phenomena that are actually irrelevant, such as the siddhis. In contrast,
the real core of spiritual endeavor sounds mundane and unexciting.
Q: If the ego has developed and dominated life for multimillions of
years and continues to dominate human life, can such a strong
proclivity actually be transcended?
A: The ego is not the actual reality or source of life or existence and is
therefore vulnerable to dissolution. It is primordial but not essentiallysovereign. It is dominant only until its illusory quality is recognized.
Until de-energnized, it edits perception. To merely recognize that it is
not the actual substrate of reality but only an evanescent appearance
already begins to reduce its influence.
Q: Please further clarify the comments on Ramana Maharshi’s method
of ‘self-inquiry’.
A: The method is worded as “Who am I?” The term ‘who’ suggests a linear
definition or even a recontextualization of personal identity. Basically,
the question is correct, for if properly understood, it leads from
identification with the personal self to the universal Self. What gives the
sense of ‘I’ its subjective quality of reality is the radiance of the true
Self, which is the Source of the Reality that emanates as the Presence.
To clarify the pursuit, it is helpful to search for the innate quality that
accords the subjective experiential sense of identity itself. It may be
more fruitful to search for the source of the quality of subjectivity,
which is not a ‘who’ but an innate quality of sentient life.
Q: That is focusing on ‘what’ rather than on ‘who’ is searching for the
truth?
A: Yes. It will lead to the discovery that there is no ‘who’ that is searching
but some innate quality itself. The real Self brings up the false self for
investigation, which eventually leads to the disassembly of the ego
structure itself. In the beginning, a seeker assumes there is a personal
self that is seeking the real Self. Actually, it is the real Self that is
drawing the seeker to it.
Q: The pursuit of Enlightenment appears to be a very major decision
with possible major impact on ordinary lifestyles.
A: This may seem to be a source of worry or anxiety when it is first heard.
In due time, resolution occurs as a consequence of recontextualization
and a shift in values. What may be perceived as disruptive by the ego at
calibrated levels below 600 is not experienced as such at 600 or over
when relinquishment of worldly life is natural and welcomed as a relief.
   The Self manages the transition. Most questions about adjustments or
seeming sacrifices do not take into consideration the power of decision
itself, which increases in intensity as the barriers are removed. Devotiondissolves fear, doubt, and hesitation and clarifies uncertainty. Intention
also becomes ever stronger as does trust in God. Then arises the inner
decision to totally abandon oneself to God.
   The evolutionary pathway is self-reinforcing and self-confirming as it
progresses. The ‘you’ that anticipates the future now is not the same
‘you’ that will have to later adjust to very different conditions.
Identification shifts from the content of personal self to the contextual
field of transcendent Self. What is seemingly impossible to the self is
easy and simple to the Self.
Q: All doubts and questions arise from the ego’s perceptions and
projected values.
A: That is true. Therefore, all anticipations and projections into the
hypothetical future are illusory because the Self that emerges becomes
progressively dominant and is free of worldly attachments or projected
values. It has no ‘needs’ to worry about and is autonomous and
sufficient unto itself. It has no ‘wants’ that need to be sacrificed so none
are necessary. A butterfly no longer needs a cocoon.
Q: That is reassuring.
A: Divinity is Infinite Love. Within its Presence, even relinquishment of
bodily existence is not a ‘problem’ or even a source of resistance. If it
serves Divine Providence, physicality walks on to fulfill its karmic
destiny and commitment. If, on the other hand, it just falls over and
quits breathing, that is just fine also. As the ego dissolves, so do all its
fears and presumptions. The Inner Reality is immune to considerations
or doubts. The Self is Certainty.
Q: Despite dedication to the goal of Enlightenment, the mind seems
reluctant, resistant, or even too lazy to go through the necessary
process. How can that be overcome?
A: Resistance is to be expected and accepted as an innate quality of the
ego. Part of its function is stabilization in order to facilitate performance
and reliability. It does not like to feel out of control or off balance and is
thus resistant to being questioned or examined, which is perceived as a
potential threat to its sovereignty.
   The ego has a vested interest in its positionalities, presumptions, andassumptions. There is therefore an ambivalence regarding change—on
the one hand, it is exciting and interesting, but on the other hand, it can
be viewed as an unwelcome challenge and resented. Thus, it tends to
maintain the status quo, even if doing so continues to be unsatisfactory,
for example, repeating the same resistances over and over, hoping for a
different outcome.
Q: Is inertia characteristic of the ordinary ego?
A: T a m a s is the guna (energy) of resistance that is overcome by rajas, the
energy of activity and effort. R a j a s is the response to motivation and
dedication to actually reach S a t t w a, the state of peace and tranquility.
Tamas is reinforced by the resistances of fear or guilt at the prospect of
self-inquiry.
Q: How can the underlying fears of guilt or shame be overcome?
A: It is necessary to hold in mind during all inner investigation (as well as
in the perception of others) that the ego/mind is in the process of
evolution and is innately innocent by virtue of its evolutionary structure.
It cannot discern appearance from essence. Therefore, compassion for
self and others is a requisite for major transformation and spiritual
growth.
   Dominance by instinctual motivations is diminished by simple
acceptance rather than guilt or condemnation, that is, ‘of course’ the ego
is selfish, greedy, vain, and resentful. That is to be expected. But now,
such attitudes can be seen as no longer serviceable or productive.
Compassion for all of life includes one’s own as well. Old habitual
styles of perception and thinking diminish when no longer valued or
seen as essential to survival or success. Many strong habitual
motivations recede merely as a consequence of recontextualization.
Q: How does one overcome the apprehension about ‘bad feelings’
arising consequent to looking within oneself?
A: Decide that all ‘bad’ feelings are fallacious and faulty habits of the
mind. Respect for self and others then replaces guilt or fear. The ego is
unaware of the gifts of the spirit that more than compensate for the
surrender or ‘loss’ of ego positions. These gifts are often subtle, such as
an increase in self-esteem and reduction in one’s overall anxiety level.Q: Can you provide a concrete example?
A: The ego thinks success is due to drive and ambition


Kapha's  optimum  meal  times  begin  with  breakfast
at  8  to  9  a.m.,  lunch  at  l  p.m.,  a  snack  at  i  p.m.,  and
dinner  at  6  P.M.
Due  to  the  influences  oi  the  muladhara  and  the
svadhisthana  chakras,  Kapha  types  normally  sleep  an
average  of  eight  to  twelve  hours  nightly  on  the  Stom
ach  or  in  the  fetal  position.  (See  also  Daily  Routines
m  chapter  H;  tor  the  yoga  asanas  suited  to  Kapha
types,  see  Diet  for  Natural  Beauty.)
55
jmt.
THE    PRINCIPLES    OF    AYURVEDA
Appearance
Kapha  is  truly  empowered  by  colorful  and  flowing
clothes.  Water  types  prefer  to  maintain  uniformity  in
style  and  could  wear  the  same  styles  for  many  years.
Once  they  find  a  favorite  style,  they  have  a  tendency
to  buy  duplicates  and  triplicates  of  the  same  thing.
There  is  great  beauty  in  simplicity,  but  Kapha  should
not  sell  itself  short.  These  buoyant  people  may  wear
an  enormous  variety  of  colors.  However,  the  style
should  be  simply  draped  and  without  frills.  Kapha
types  do  not  need  excessive  jewelry  or  frivolous  acces-
sories. Nor  do  they  need  strictly  tailored  clothing.  If
the  Kapha  body  is  in  excellent  condition,  simple  and
softly  tailored  clothing  is  the  best.  However,  if  there  is
excess  body  weight,  they  should  wear  loose,  flowing
clothing  with  classic  styling.  The  most  important  gems for  Kapha  types  are  agate,  red  diamond,  red  and  yel-
low garnet,  red  and  yellow  opal,  ruby,  and  topaz.  The
important  metals  are  copper  and  gold.  Kapha  can
wear  all  the  colors  of  the  rainbow,  and  the  muted
shades  thereof.
Kapha's  style  should  be  minimal  but  sensual,  prac-
tical but  soft,  and  never  overt  and  obvious.  The  single
fine  gold  chain,  the  tiny  delicate  earrings,  the  classi-
cally elegant  and  understated  shoes  with  a  delicate
bow  or  jewel,  the  yoked  and  gently  flowing  shirt,  the
soft  and  loose  blouse — these  are  all  the  adornment
these  extravagant,  sensual  creatures  need.  As  much  as
possible,  they  should  maintain  natural  fibers  in  all
clothing,  and  natural  metals  and  gem  stones  in  all
jewelry.
56
jmtr
CHAPTER      5
THE    NATURE   AND    TASTES
OF    EACH    DOSHA
he  attributes  of  each  dosha  strongly  influence  the  body  types.  A  person  who  is  a  predominantly
Vata  type  will  bear  more  attributes  of  Vata,  one  who  is  predominantly  Pitta  will  have  more
attributes  of  Pitta,  and  so  also  with  Kapha.
The  ancients  define  each  type  as  follows.  Vata,  like  the  wind,  is  dry,  cold,  light,  mobile,  erratic,  and
rough.  Vata  is  also  composed  of  the  tastes  produced  by  her  ruling  elements  of  space  and  air,  which
are  bitter,  astringent,  and  pungent.
Pitta,  like  fire,  is  oily,  hot,  light,  intense,  malodorous,  and  fluid.  It  is  composed  of  the  three  tastes
inherent  in  fire,  which  are  sour,  salty,  and  pungent.
Kapha,  like  water,  is  oily,  dense,  cool,  heavy,  stable,  and  smooth.  The  tastes  of  its  ruling  elements
of  water  and  earth  are  sweet,  sour,  and  salty,  and  these  are  the  inherent  tastes  of  Kapha.
Ayurveda  is  rooted  in  the  principle  of  balance.  To  approach  this  balance,  we  must  decrease  the  use
of  foods  with  qualities  most  like  our  body  type.  For  example,  if  a  Vata  type  ate  dried,  cold,  rough,  and
bitter  foods,  Vata  would  be  very  disturbed.  If  a  Pitta  type  used  hot,  spicy,  and  sour  foods,  Pitta  would
be  aggravated.  Similarly,  Kapha  would  become  immensely  lethargic  if  the  sweet,  sour,  and  salty  tastes
were  used  to  excess.
The  nature  of  the  universe  was  patterned  from  the  five  elements  and  their  six  original  tastes.  Each
body  type  is  nurtured  by  three  of  these  tastes:  the  three  that  are  not  of  its  own  nature.
Kapha  types  do  best  with  pungent,  bitter,  astringent  tastes,  and  warm  and  dry  qualities,  to
counteract  their  nature  of  cool  and  cloying  sweetness.  This  is  not  to  suggest  that  Kapha  types  cannot
use  grains  and  fruits,  which  are  mostly  sweet.  However,  they  need  to  be  alert  to  the  quality  and
quantity  of  sweet  they  use.
Pitta  types  are  nourished  by  sweet,  bitter,  and  astringent  tastes,  and  cool  and  fresh  qualities,  to  bal
5  7
jqp,
THE    PRINCIPLES    OF    AYURVEDA
ance  their  hot,  pungent,  sour,  <md  aggressive  nature.
Vata  types  fare  well  with  moist,  smooth,  warm,
and  sturdy  qualities  and  sweet,  salty,  and  sour  foods.
These  qualities  offset  the  arid,  cold,  deprived,  bitter,
and  insecure  composition  of  Vata.
In  the  doshas,  the  principle  of  like  increases  like
applies.  The  inherent  tastes  of  each  dosha  will  be
reinforced  if  that  dosha  is  fed  its  own  tastes.  For
instance,  Kapha  will  greatly  increase  with  the  sweet
taste,  and  moderately  increase  with  the  sour  and
salty  tastes.  Vata  will  be  most  increased  by  the  bit-
ter taste,  and  to  some  extent  by  astringent  and
pungent.  Pitta  will  be  most  increased  by  sour  taste, and  then  somewhat  by  pungent  and  salty  tastes.
This  does  not  mean  that  each  type  eats  only  foods
with  the  specific  tastes  best  for  their  body  types.  Since
all  three  doshas  operate  in  everyone,  a  combination
of  all  six  tastes  is  necessary  in  every  person's  diet.  The
proportions  of  these  tastes  are  the  determining  factor
in  good  health.
Think  of  the  relationship  of  the  doshas  as  analo-
gous to  the  body,  mind,  and  spirit


  bath.  Observe  the  thoughts,
emotions,  and  pressures  that  arise  without  conversing
with  them.  Allow  them  to  be  what  they  are,  and  just
observe.  Quietude  in  our  lives  is  most  essential  to  the
gathering  of  love.  Stillness  is  the  food  of  love.  Every
moment  of  quiet  nourishes  love.  The  heart  is  the  kitchen of  love.  When  love  feasts  there,  the  memories  of  univer-
sal joy  ebb  and  flow  through  it.  When  the  heart  is  open
it  reflects  all  we  need  to  know.  It  gives  light  to  the
eternal  self,  and  we  are  able  to  transform  the  banalities
of  this  finite  world  into  idyllic  bliss.
Love  in  itself  cannot  be  taught.  The  great  dramatist,
Stella  Adler,  defines  the  truth  within  an  action  as  some-
thing doable.  To  merely  say  the  words  "I  love  you"  is
meaningless  if  all  the  supporting  actions  are  contrary,
and  do  not  communicate  that  love.  The  doable  feats
that  inspirit  the  value  of  love  are  (1)  sharing  the  things
we  hold  dear,  (2)  being  honest  within  our  daily  ac-
tions, (3)  being  alert  within  our  activities,  (4)  assum-
ing responsibility  for  any  unpleasant  results  of  our
actions,  and  (5)  recognizing  when  unpleasantries  and
difficulties  are  caused  by  others  (and  not  blaming  our-
selves). The  latter  is  a  most  arduous  task  when  family
and  friends  are  involved.  Alertness  is  imperative  here,
since  our  perceptions  become  blurred  within  the  par-
tialities of  intimate  relationships.
We  cannot  help  others  by  assuming  their  burdens.  It
is  necessary  to  exercise  a  discriminate  tolerance  of  those
who  do  not  assume  responsibility  for  their  actions,  and
to  accept  the  results  of  our  own  mistakes  as  well.  Love
is  ojas,  the  quintessential  essence  of  hard-earned  prac-
tice. The  nature  of  love  is  singular.  It  is  only  the  expres-
sions of  love  which  are  many.  When  we  are  thrown
together  in  consanguinity,  the  bond  is  inevitably  firmer,
for  the  time  together  with  family  is  so  compact.  When
we  spend  time  with  those  to  whom  we  are  attracted,  a
similar  intensity  sets  in.  Likewise  when  we  are  with  a
good  teacher,  the  essence  of  love  is  there.  In  these  and
other  cases  of  intimacy,  love  is  the  common  factor,  but
its  expressions  are  different.  For  love  to  exist  in  any
situation,  the  elements  of  self-honesty,  sharing,  accep-
tance, and  endurance  need  to  be  present.
Relationships  are  the  various  circumstances  in  which
we  practice  our  actions  in  order  to  attain  certain  re-
sults. It  is  only  the  actions  and  not  the  circumstances
that  dictate  the  result.  More  often  than  not,  we  take  the
intimate  situations  of  brotherhood  and  friendship  for
granted.  We  presume  that  the  nature  of  our  karmic
bond  necessarily  provides  the  desired  result  of  love.
This  assumption  is  a  fundamental,  universal  mistake.  It
is  only  our  right  actions  that  animate  love  and  our
330
jmt.
AFTERWORD
wrong  actions  that  bring  infelicity.  Relationships  are
the  lesson  grounds  given  to  us  to  improve  our  practice.
To  be  born  together  in  a  home  is  a  blessing,  to  be
bound  together  in  friendship  is  a  blessing,  to  be  at  the
feet  of  a  great  teacher  is  a  blessing.  But  these  blessings
will  not  live  unless  they  are  continuously  nurtured.
Our  actions  congruent  to  dharma  are  the  only  food  for
love.  When  the  factors  that  foster  love  are  diligently
performed,  love  will  reign  complete.  When  we  neglect
our  daily  sadhanas  we  become  unobservant  and  look
to  the  circumstances  of  our  various  relationships  to
provide  our  happiness.
Every  dharma  provides  a  driver,  a  vehicle,  and  a
destination.  In  the  dharma  of  love,  the  driver  is  the
individual's  choice  of  actions,  the  vehicle  is  the  circum-
stances in  which  the  actions  are  performed,  and  the
destination  is  the  result  of  the  actions  performed.  Love
is  arrived  at  only  when  the  doer  chooses  the  right  ac-
tions of  self-honesty,  sharing,  acceptance,  and  endur-
ance within  each  situation.  When  these  protocols  are
neglected,  love  is  inevitably  impaired  and  diffused  into
expectations.  It  is  difficult  for  us  to  curb  expectations
altogether,  but  it  is  wise  to  note  these  expectations  as
reminders  concerning  the  duties  left  undone.  Disap-
pointment always  steps  on  the  heels  of  expectation,
and  thus  it  becomes  necessary  to  neutralize  the  ad-
vancement of  expectation  before  the  love  is  altogether
lost.  Expectations  wield  a  double  edge.  We  have  an
inevitable  set  of  norms  that  teaches  us  to  expect  certain
conditions,  benefits,  and  performances  from  any  given
circumstance.  We  expect  the  promises  that  are  made  to
us  to  be  kept.  It  is  essential  to  give  up  this  pattern  of
living  and  to  redefine  our  thoughts  so  as  to  harmonize
with  ourselves  and  others.  All  of  our  exchanges  having
to  do  with  our  duties  in  life  must  be  clear  and  brisk.
This  is  not  to  say  that  we  cannot  trust  in  promises  that
are  made,  but  we  must  always  remember  that  every-
thing changes,  and  we  must  allow  for  even  the  most
sacred  of  promises  to  endure  change.  All  observations
are  time-bound.  They  are  thus  subject  to  change,  and
oftentimes  they  change  radically.  Truth  deals  with  the
timelessness  of  eternity.
Negative  opinions  ride  loosely  on  the  hips  of  sharp
shooters.  It  is  difficult  not  to  criticize  or  judge  others,
but  all  opinions  are  temporary  and  need  to  be  tem pered  with  humor  and  verification.  All  conclusions
need  to  remain  open-ended  if  we  are  to  maintain  valid
information  in  our  cognitive  memories.  When  situa-
tions become  abusive,  it  becomes  necessary  to  remove
ourselves.  It  is  most  difficult  not  to  be  hurt


 responses. Just let them flow.
You may wish to do this exercise with a therapist, a friend, your partner,
or your children. You can make it into a dialogue and take turns completing
the sentence. Once you have written down your ten responses, review your
list and let it sink in how life is loving you right now.
One way life is loving me right now is … My wife, Hollie, and I have
been doing this exercise together at night when the children are asleep and
we have a mom ent to ourselves. We’ve been doing it all the way through
the writing of Life Loves You. This exercise has opened our eyes. On good
days, it makes everything sweeter. On difficult days, it lifts our spirits. The
more you do this exercise, the easier it is. The more you look, the more you
see. As our friend Chuck Spezzano says,
When the r eceiver is r eady,
the gift appears.
OceanofPDF.comCHAPTER 7
Healing the Future
Every thought we think is cr eating our futur e.
LOUISE  HAY
Louise and I are sitting down to dinner. We’ve spent the whole day
talking, walking, gardening, and doing lots of cooking. W e had no plans; we
just went with the flow. It’s one of those days that can’t be measured by
time. It happened fast and slow. We’re sitting at the edge of the universe—
the big round dining table that Louise painted full of stars and swirling
galaxies. The sun is setting over the sea. A hummingbird is drinking from a
fountain in Louise’ s garden.
“What do you think about the friendly-universe idea?” I ask Louise. She
pauses for a moment as she lets the question sink in. “I think it’s a good
idea,” she says with a smile.
The story goes that Albert Einstein once said that the most basic  question
we all must answer is, “Is the universe a friendly place?” Einstein was a
theoretical phys icist. He said he wanted to know the thoughts of God. He
recognized an “intelligence manifested in Nature” and a “marvelous
structure behind  reality.” He saw the universe as a “unified whole” and the
world as an expression of a “lawful harmony” that supports everyone and
everything equally. “God is subtle, but he is not malicious,” Einstein wrote.“Is the universe friendly?” I ask Louise.
“There’ s only one way to find out,” she says.
“What way is that?”
“Say yes,” she says with a smile.
“What do you mean?”
“If you answer no, you’ll never find out if the universe is friendly,” she
says.
“Because if you say no you won’ t see it.”
“Exactly. But if you say yes then you might.”
“It’s all in the answer.”
“The answer is in us,” says Louise.
Louise’ s answer  reminds me of Pascal’ s Wager. Blaise Pascal was a 17th-
century French physicist and philosopher. Meditating on the question of
whether God exists, he recogniz ed that reason was of no use here: we can’t
see non-physical reality—atoms or our own soul. “God is, or He is not,”
said Pascal. What we must do, he concluded, is wager. In other words, we
must decide to say yes or no to the existence of God. He recomm ended that
we wage r without hesitation that God exists. “If you gain, you gain all. If
you lose, you lose nothing,” he said.
Once a week, I host a radio program for Hay House Radio called Shift
Happens!  On a recent show, a woman called in wanting help with finding a
romantic partne r. She had divorced her husband six-and-a-half years ago
and had been on her own ever since. “Does love even exist?” she asked me.
I told her, “If you wait for love, you’ll never find out.” If all we do is wait,
we end up like Vladimir and Estragon, the two characters  in Samuel
Beckett’ s absurdist play Waiting for Godot, who don’t even know what
they’re waiting for. Only by loving will we know if love exists or not.
“Life is always trying to love us, but we need to be open if we are to see
it,” Louise tells me.
“How do we stay open?” I ask.
“By being willing to love yourself,” she says.
“Loving yourself is the key to letting life love you,” I tell her.
“When you project your lack of self-love onto others you accus e them of
not loving you enough, and all you see is an unfriendly universe,” Louise
explains.
“‘Projection makes perception,’” I say, sharing a line from A Course in
Miracles.“Fear shows us one world; and love shows us another world,” says
Louise. “We decide which world is real. And we decide which world we
want to live in.”
Albert Einstein also said, “Whether you can observe a thing or not
depends on the theory which you use. It is the theory which decides what
can be observe d.” What we see depends on how we look. Einstein
encouraged us to burst open our mind so as to escape the prison of our own
ideas. He used his intellect, but he warned us not to make the intellect into a
god because of its limitations. “I believe in intuitions and inspi rations,” he
said. He also famously said, “Imagination is more important than
knowledge. Knowledge is limited. Imagination embraces the entire world.”
Philosophers and schools of philosophy throughout history have explored
theories and ideas related to the friendly-universe theory. For instance, Plato
referred to an Essential Universe  and a Perceived Universe. He said that the
Essential Universe is perfec t, good, and whole (just like your
Unconditioned Self). He recognized, however, that the ego (the sense of a
separate self) can’t see the whole picture, and so it lives in a Perceived
Universe, and it’s here that we often lose sight of what he called the
“absolute beauty” and “friendly harmony” of creation.
Thomas Jefferso n was a farmer, a lawyer, and a politician. In his youth,
he studied mathematics, metaphysics, and philosophy. As well as being
president of the United States, he was also president of the American
Philosophical Society. He saw in creation a “benevolent arrangement of
things” that influenced much of his thinking. He described God as a
“benevolent governor” of the world. He referred to Jesus’ s work as “the
most sublime and benevolent code of morals which has ever been offered to
man,” that, if followed, would help everyone, without exception, to
experience full and free liberty.
A benevolent universe is also at the heart of Buddhist philoso phy. The
Buddha taught about a universal  friendliness and loving-kindnes s that is the
essential consci ousness of creation. “Life is a good teacher and a good
friend,” says Pema Chödrön. This natural benevolence is expressed through
each of us when we are aligned with our Unconditioned Self. We lose sight
of this benevolence, however, when we stop practicing loving-kindness.
And then we suf fer.
The recognition of suffering is also at the heart of Buddhism. “Life is full
of suffering,” says the first of the Four Noble Truths. Nowhe re does theBuddha say that life wants us to suffer. The Buddha pointed to the cause of
suffering coming not from life but from us. He taught us that we suffer
because of what we do to oursel ves and what we do to each other. Through
loving-kindness and compassion we experience healing and are reunited
with the natural harmony of the universe.
“If the universe is friendly, why do we suf fer?” I ask Louise.
“Well, I don’ t believe the universe wants us to suf fer,” she says.
“And yet there is suf fering.”
“We heal suf fering by identifying the cause of suf fering,” she says.
“So, what causes us to suf fer?” I ask.
“Well, if we are honest with ourselves, we have to accept that we cause a
lot of suf fering ourselves,” she says.
“Life isn’ t judging us,” I say, referring to our earlier conversation.
“Exactly,” says Louise. “Life doesn’ t judge us, but we judge ourselves.
Life doesn’ t criticize us, but we criticize ourselves. Life doesn’ t abandon us,
but we often abandon ourselves. “
“How else do we cause our own suf fering?” I ask.
“When we stop loving ourselve s, we cause ourselves endless suffering,”
she says.
We cause ourselves to suffer in 10,000 ways, mostly from a lack of self-
love. When we stop loving ourselves, we stop being kind to ourselves. The
loss of compas sion silences the wisdom of the heart. No kindness, no
wisdom. We follow the way of fear. We look for love in all the wrong
places. We search for happiness outside ourselves. We chase after success
but never feel like we have it. We make a million dollars, but we still feel
poor. A million dollars is not enough because it’s not two million dollars
and because money can’ t buy what we’re really looking for


 to improve your health, and make your life interesting,
and forget that you supposedly have cancer.
My Personal Cancer Option
Personally, I would prefer to ignore any suggestion or appearance of cancer. I read somewhere that during autopsies most accident
victims, unknown to them, were found to have tumors that never caused a problem. If they had known about it, fear and medical
intervention would probably have caused many of them to die of cancer. Therefore, my ﬁrst rule is to avoid the medical system and
with this a diagnosis of cancer.
Furthermore, ﬁghting against a cancer would only give it power over me by acknowledging it as an equal or superior opponent.
Therefore, if there were a reason to suspect cancer, I would choose to ignore it. That is my second rule.
As a third rule, I would live as healthily as possible at all levels of my being, not because I believe to have cancer, but because I
believe in healthy living as a way of life. This may include anti-microbial and anti-inﬂammatory therapy, or whatever else is needed to
be as healthy as possible. Adopting a healthy lifestyle basically means living as naturally as possible, eating fresh organic raw food,
highest quality water and air, a healthy house and natural surroundings.
My fourth rule is to bring as much joy, love and fulﬁllment into my life as possible. If I would know of the presence of any tumor or
cancer, I would open my heart center (see 'The Love Cure') and shower the diseased parts of my body with love, joy and
compassion. This is the same treatment that one would give to a beloved child to make it well again.
Finally, if I would realize that soon I may have to leave my body, I would welcome and celebrate it as the reward of a good life well
lived.
Caution: The information in this program has been provided in good faith according to my experience and understanding. I am not
aware of any harmful effects with the described methods if used sensibly. However, I cannot guarantee results or accept
responsibility for any side ef fects.
Disclaimer: The aim of this web site is to provide information on using natural healing methods to aid in the treatment of illness and health improvement.
The author cannot accept any legal responsibility for any problem arising from experimenting with these methods. For any serious disease,
or if you are unsure about a particular course of action, seek the help of a competent health professional.
© Copyright W alter Last & Austpac Productions. All Rights Reserved. | W eb Design by Austpac.10/30/24, 4:48 PM Health-Science-Spirit - Cancer Strategies
https://health-science-spirit.com/Diseases/Cancer/Cancer-Strategies.html 7/7<|eot_id|><|begin_of_text|>About the Author
Kathilyn Solomon delights in, rejoices in, and is nourished by whole-
hearted, whole-body participation in and sharing of the healing, creative,
and errtthy-wrrx-based arts. She is certified or expert in various holistic
modalities, including as an AAMET EFT advanced practitioner, as an
ACEP ACP-EFT practitioner, as tapping teacher and mentor, as a Faster
EFT Level 2 practitioner, creativ e coach, and herbalist/gardener. In addition
to her tapping practice, she also works as a writer, editor, and content
queen. She is the mother of Solomon Kasper Probosz, aka Sol. Tapping Into
Wellness  is her eighth book, but her first in the healing arena. For more
information,visit her website at www.EFTMinnesota.com.
OceanofPDF.comLlewellyn Publications
Woodbury, Minnesota
OceanofPDF.comCopyright Information
Tapping Into W ellness: Using EFT to Clear Emotional & Physical Pain &
Illness  © 2015 by Kathilyn Solomon.
All rights reserved. No part of this book may be used or reproduced in any
matter whatsoever, including Internet usage, without written permission
from Llewellyn Publications, except in the form of brief quotations
embodied in critical articles and reviews.
As the purchaser of this e-book, you are granted the non-exclusive, non-
transferable right to access and read the text of this e-book on screen. The
text may not be otherwise reproduced, transmitted, downloaded, or
recorded on any other storage device in any form or by any means.
Any unauthorized usage of the text without express written permission of
the publisher is a violation of the author ’s copyright and is illegal and
punishable by law.
First e-book edition © 2015
E-book ISBN: 9780738741505
Cover design by Kevin R. Brown
Cover illustration by Jesse Reisch/Deborah W olfe L TD
Base illustrations by Mary Ann Zapalac;
additional modifications by Llewellyn Art Department
Llewellyn Publications is an imprint of Llewellyn W orldwide Ltd.
Library of Congress Cataloging-in-Publication Data
Names: Solomon, Kathilyn, 1959-
Title: T apping into wellness : use EFT to clear emotional & physical pain &
illness / Kathilyn Solomon.
Description: First edition. | W oodbury, Minnesota : Llewellyn Publications,
[2015] | Includes bibliographical references. | Description based on print
version record and CIP data provided by publisher; resource not viewed.
Identifiers: LCCN 2015036981 (print) | LCCN 2015030273 (ebook) | ISBN
9780738737881 () | ISBN 9780738737881
Subjects: LCSH: Pain--Alternative treatment. | Mental healing. |
Emotion-focused therapy.Classification: LCC RB127 (print) | LCC RB127.S655 2015 (ebook) |
DDC
616/.0472--dc23
LC record available at http://lccn.loc.gov/2015036981
Llewellyn Publications does not participate in, endorse, or have any
authority or responsibility concerning private business arrangements
between our authors and the public.
Any Internet references contained in this work are current at publication
time, but the publisher cannot guarantee that a specific reference will
continue or be maintained. Please refer to the publisher ’s website for links
to current author websites.
Llewellyn Publications
Llewellyn W orldwide Ltd.
2143 W ooddale Drive
Woodbury, MN 55125
www.llewellyn.com
Manufactured in the United States of America
OceanofPDF.comDisclaimer
The case studies and stories are based on clients, colleagues, family
members, or friends of the author who have given legal permission to have
their stories here. Names and case features have been adapte d to protect
privacy.
Emotional Freed om Techniques (EFT) has produced remarkable clinical
results. While scientific evidenc e indicates EFT’ s promise as a treatment for
a number of conditions, tapping must be considered in the experimental
stage. Nothing herein must be construed as guaranteeing or promising
benefits or results or as dispensing medical or professional advice.
If you are unde r the care of a medical or mental health professional,
consult your healthcare professional prior to using the techniques and
procedures described herein. You, the reader, take full responsibility for
using this technique. The author may not be held liable in any way for any
loss or damages  caused or alleg ed to be caused directly or indirectly from
use of this book’ s contents.
The author refers to EFT and Gold Standard EFT™ develop ed by Gary
Craig, but this book is not sponsored or endorsed by him. The author is
grateful to Gary Craig for his generosity, openheartedness, and tireless
efforts to bring EFT/Gold Standard EFT™, Official EFT™, and Optimal
EFT™ to the world in an af fordable, accessib le manner—with integrity.
OceanofPDF.comDedication
To my son, swee t, beautiful Sol, all grown up now. Being entrusted with the
divine gift of raising you, being your Mama, has been the deepest, most
enriching, transformative, and just plain good part of my life. Thanks for
abiding with maturity beyond your years all the sturm und drang  involved
in birthing this book. Y ou have certainly benefited from a tapping Mama.
To the single parents. To the orphans. To the ones who mistaken ly believe
that they are the tough cases, to those who are convinced that they can’t
heal or that they dare not be seen. To the ones who believ e they are
unlovable or that it may work for others but not for themselves. Or that it’s
not safe. To the ones who have misplaced their hope. Here now is the time
to uncov er what’ s always been there, your amazing self, glorious beyond
measure. May this book help you restore what you believe had been lost.
And last but not in the least, to my mother, Lois Clare Solomon, for
listening, seeing me, and supporting me, and to my late beloved father,
Jerome Sidney Solomon, aka Y os, without whom I would not be.
OceanofPDF.comContents
List of Exercises
Acknowledgments
Introduction  to Emotional Fr eedom T echniques
Part I: Getting Started with EFT
Chapter 1
Introducing Emotional Fr eedom T echniques, or EFT
Chapter 2
How to T ap, Step by Step
Chapter 3
Getting Specific, Getting Results
Chapter 4
Tried and


e x p e r i e n c e  o u r  e x p e r i e n c e.
I  k n o w  a  w o m a n  w h o  h a s  b e e n  t h r o u g h  a  t e r r i b l e  d i v o r c e
a n d  y e t  n o w  g l o w s  f r o m  w i t h i n.  I  o n c e  o v e r h e a r d  h e r  s a y,
“ Y o u  g e t  b i t t e r  o r  b e t t e r. ”  I  w a n t  t o  b e  l i k e  h e r  i n  t h a t  s e n s e ;
I  w a n t  t h e  n e g a t i v e  t o  f a l l  a w a y,  l i k e  a  b a l l  t h a t  h a s  b e e nt h r o w n  t o  m e  b u t  t h a t  I  d o n ’ t  h a v e  t o  h o l d  o n t o.  E v e n  w h e n
w e  a r e  v i c t i m i z e d,  w e  u s u a l l y  m a d e  s o m e  m i s t a k e s  w e  n e e d
t o  t a k e  a  g o o d  l o o k  a t.  A n d  f o r  t h a t,  w e  c a n  t h a n k  e v e n
t h o s e  w h o  h u r t  u s.  F o r  t h r o u g h  t h e  e x p e r i e n c e s  t h e y
e n g e n d e r e d,  w e  w i l l  l e a r n  t o  a v o i d  s u c h  s i t u a t i o n s.  W e  w i l l
g r o w,  a n d  p e r h a p s  t h e y  w i l l  t o o.  A n d  l i f e  w i l l  g o  o n,
b e c a u s e  G o d  l o v e s  u s  a l l.
I n  G o d,  t h e r e  a r e  n o  g o o d  g u y s  a n d  b a d  g u y s.  T h e r e  a r e
l o v i n g  c h o i c e s  w h i c h  w i l l  b e  m e t  w i t h  h a p p i n e s s,  a n d
u n l o v i n g  c h o i c e s  w h i c h  w i l l  b e  m e t  w i t h  p a i n.  A n d  t h e
m i r a c l e  w o r k e r  i n t e r p r e t s  a l l  t h a t  i s  n o t  l o v e  a s  a  c a l l  f o r
l o v e. *  R e g a r d e d  i n  t h i s  l i g h t,  t h e  c l o s e d  h e a r t  o f  a n o t h e r
c a n n o t  h u r t  u s  a n y m o r e.  F o r  i t  w a s  n o t  t h e  c l o s e d  h e a r t  o f
a n o t h e r  t h a t  c a u s e d  u s  t o  s u f f e r  b u t  r a t h e r  o u r  i n s t i n c t  t o
c l o s e  o u r  h e a r t  i n  r e s p o n s e.  P r a y  f o r  t h o s e  w h o  h a v e
w r o n g e d  y o u,  a n d  t h e  p a i n  y o u  h a v e  s u f f e r e d  w i l l  t u r n  t o
p e a c e.
I t  m a y  n o t  h a p p e n  i n s t a n t l y,  t h a t  i s  t r u e.  I f  s o m e o n e  l i e d
a b o u t  y o u,  o t h e r  p e o p l e  m a y  b e l i e v e  t h e  l i e s.  I f  s o m e o n e
s t o l e  f r o m  y o u,  i t  m i g h t  t a k e  t i m e  t o  m a k e  y o u r  f i n a n c e s
r i g h t.  B u t  t h a t  i s  t h e  m e a n i n g  o f  t h e  s y m b o l i c  t h r e e  d a y s
b e t w e e n  t h e  c r u c i f i x i o n  a n d  t h e  r e s u r r e c t i o n.  I t  t a k e s  t i m e
f o r  t h e  l i g h t  t o  a s c e n d  a g a i n,  b u t  i t  w i l l.  A s  l o n g  a s  o u r
h e a r t s  a r e  o p e n  w h i l e  w e ’ r e  i n  t h e  m i d s t  o f  a  c r u c i f i x i o n —
o p e n  t o  l o v e,  t o  f o r g i v e n e s s,  a n d  t o  w h a t  w e  o u r s e l v e s  n e e d
t o  l e a r n  a n d  a t o n e  f o r — t h e n  r e s u r r e c t i o n  i s  i n e v i t a b l e.
W h a t e v e r  i t  i s,  t h i s  t o o  s h a l l  p a s s.
 R a d i c a l  C h a n g e

I ’ v e  h e a r d  i t  s a i d,  “ P e o p l e  d o n ’ t  c h a n g e, ”  b u t  i t  i s  a
p r i n c i p l e  o f  f a i t h  t h a t  t h r o u g h  t h e  r a d i c a l  a l c h e m y  o f  G o d ’ s
l o v e,  w e  c a n  a n d  d o  c h a n g e.  T h e r e  i s  s o m e t h i n g  i n  e a c h  o f
u s  t h a t  w a n t s  t o  b e c o m e  b e t t e r,  t h a t  w a n t s  t o  i m p r o v e.  T h e
s p i r i t  i s  a l w a y s  s e e k i n g  t o  r i s e  u p.
I n  1 9 9 9  o n e  o f  m y  c l o s e  f r i e n d s  a d o p t e d  t w o  y o u n g
b r o t h e r s,  f i


 i n  o u r  o w n  l i v e s,  t o  b e
r e s u r r e c t e d  f r o m  t h e  l i t t l e n e s s  o f  o u r  f o r m e r  s e l v e s.
T h r o u g h  G o d,  t h e s e  t h i n g s  a r e  p o s s i b l e.  T h e s e  m i r a c l e s  a r e
a v a i l a b l e,  a n d  t h e y  a r e  n e c e s s a r y  n o w.
I t  d o e s n ’ t  m a t t e r  w h a t  s o m e o n e  s a i d  w h e n  y o u  w e r e  a
c h i l d ;  y o u  k n o w  n o w  t h a t  y o u ’ r e  s m a r t  a n d  a t t r a c t i v e.  I t
d o e s n ’ t  m a t t e r  w h a t  h a p p e n e d  b e f o r e ;  y o u  c a n  r i s e  u p  n o w
a n d  s t a r t  o v e r.  I t  d o e s n ’ t  m a t t e r  w h a t  t h e y  d i d  t o  y o u ;
f o r g i v e n e s s  h a s  w a s h e d  y o u  c l e a n.
B o y s  w h o  h a v e  b e c o m e  m e n  w i l l  n o w  b e c o m e  g r e a t
m e n ;  g i r l s  w h o  h a v e  b e c o m e  w o m e n  w i l l  n o w  b e c o m e  g r e a t
w o m e n.  W e  w i l l  g i v e  b i r t h  t o  o u r  b e t t e r  s e l v e s.  T h o s e  w h o
r i s e  t o  t h e  h e i g h t s  o f  t h e i r  p o t e n t i a l  w i l l  n o t  b e  t h ee x c e p t i o n ;  t h e y  w i l l  b e  t h e  r u l e.  T h r o u g h  t h e m — a n d  b y
t h e m,  I  m e a n  u s — a  p l a n  w i l l  e m e r g e  f o r  t h e  s a l v a t i o n  o f  t h e
w o r l d.
A  n e w  w o r l d  a w a i t s  a l l  o f  u s,  a s  o u r  m i n d s  a r e  h e a l e d  b y
l o v e.

 C H A P T E R  T E N
F r o m  Y o u r  P l a n t o  G o d ’ s  P l a n

A n  u n d e r g r o u n d  r e v o l u t i o n  i s  s w e e p i n g  t h e  h e a r t s  a n d
m i n d s  o f  t h e  p e o p l e  o f  t h e  w o r l d,  a n d  i t  i s  h a p p e n i n g
d e s p i t e  t h e  w a r s  a n d  t e r r o r  t h a t  c o n f r o n t  u s.  T h i s  r e v o l u t i o n
i s  a  f u n d a m e n t a l  c h a n g e  o f  w o r l d v i e w,  a n d  i t  c a r r i e s  w i t h  i t
t h e  p o t e n t i a l  t o  r e o r g a n i z e  t h e  s t r u c t u r e  o f  h u m a n
c i v i l i z a t i o n.  I t  b r i n g s  a  b a s i c  s h i f t  i n  t h e  t h o u g h t s  t h a t
d o m i n a t e  t h e  w o r l d.  I t  w a g e s  a  p e a c e  t h a t  w i l l  e n d  a l l  w a r.
I t  i s  a  g l o b a l  p h e n o m e n o n  t h a t  w i l l  c h a n g e  t h e  c e l l u l a r
s t r u c t u r e  o f  t h e  h u m a n  r a c e.  T o  t h o s e  w h o  a r e  p a r t  o f  i t,
w h o  f e e l  c a l l e d  t o  i t,  i t s  r e a l i t y  i s  a  g r o w i n g  i f  n o t  o b v i o u s
t r u t h.  T o  s t i l l  o t h e r s,  i t ’ s  a  l o f t y  b u t  r i d i c u l o u s  n o t i o n,  a
p r e p o s t e r o u s  a n d  s i l l y  i d e a.
Y e t  n o  s o c i a l  r e v o l u t i o n  o f  a n y  i m p o r t  e m e r g e d  b e c a u s e
e v e r y b o d y  w o k e  u p  o n e  d a y  s a y i n g,  “ I  g e t  i t!  I  g e t  i t! ”  S u c h
r e v o l u t i o n s  e m e r g e d  i n s t e a d  f r o m  w h a t  a n t h r o p o l o g i s t
M a r g a r e t  M e a d  d e s c r i b e d  a s  “ a  s m a l l  g r o u p  o f  c o n c e r n e d
c i t i z e n s. ”  N o t  o n l y  a r e  s u c h  g r o u p s  c a p a b l e  o f  c h a n g i n g  t h e
w o r l d,  a c c o r d i n g  t o  M e a d,  b u t  i n  f a c t,  t h e y ’ r e  t h e  o n l y  t h i n g
t h a t  e v e r  h a s.  A n d  t h e y  a r e  d o i n g  i t  n o w.A  s p i r i t u a l l y  a t t u n e d  c o u n t e r c u l t u r e  i s  a l r e a d y  i n  o u r
m i d s t.  I t  i s  m a r k e d  n o t  b y  c l o t h e s  o r  m u s i c,  d r u g s  o r  s e x,  a s
w a s  t h e  c o u n t e


 equal balance, how can
observation). The Maker of all things in
recognition is the essence of
real nor non-real, only that which is. That
we say which causes the other to line up?
heaven and on earth, of all things visible
enlightenment and the final resolution of
which is, is so, from all viewpoints or
Similarly, though healing is a
and invisible, stands beyond both, the evolution of consciousness to the
none.
consequence of compassion, compassion
includes both, and is one with both.
point of self transcendence.3
Existence without form is not is not its "cause." In an ener gy field of
Existence is, therefore, merely a
22. THE EV OLUTION OF
imaginable, yet at the same time it is the
600 or higher, almost anything will heal.statement that awareness is aware of its
CONSCIOUSNESS
ultimate reality, including both yin and
The source of all life and all form is, of
awareness and of its expression as
yang, the unmanifest and the manifest,
necessity, greater than its manifestations;
consciousness.
THOUSANDS OF CALCULA TIONS
the formed and the formless, the seen and
yet, it is neither dif ferent from them nor
Ontology need not be speculative. It is,
and innumerable calibrations drawn from
the unseen, the temporal and the timeless.
separate to any degree. There is no
after all, only the theology of existence;
kinesiologic testing of individuals and
Thus, the real world is simultaneously
conceptual artifact of separation between
anyone who is aware that he exists
from historical analysis indicate that the
the Real world, for that which is Allcreator and created. As scripture states,
already has access to its highest average advance in level of
Possibility must include within it all
that which is, was, and always shall be.
formulations and beyond. There is only
consciousness throughout the global
which is. Creation is, therefore, T ime, then, is a locus of the perception
of one absolute truth; all the rest are semi-population is little more than
five points
continuous, or there could be no creation
a hologram that already stands complete;
facts spawned from the artifacts of
during a lifetime. Apparently, from
at all. T o look for the "beginning" of
it is a subjective sensory ef fect of a
limited perception and positionality. "T o
untold millions of individual experiences
creation is to proceed from an artificial
progressively moving point of view.
be or not to be" is not a choice; one may
in one's life, usually only a few lessons
notion of time. The "start" of something
There is no beginning or end to adecide to be this or that, but to be is,
are ever learned. The attainment of
that is outside of time cannot be located
hologram. It is already everywhere
simply, the only fact there is.
wisdom is slow and painful, and few are
in time. The big bang can only occur in
complete; in fact, the appearance of
All the foregoing has been expressed at
willing to relinquish familiar, even if
the mind of an observer.
being "unfinished" is part of its
various times in man's intellectual history
inaccurate, views; resistance to change or
The universe is very cooperative. completeness. Even the phenomenon
of by sages who have moved beyond duality
growth is considerable. It would seem
Inasmuch as the universe is not dif ferent
"unfoldment" itself reflects a limited
in their awareness. But even then, to
that most people are willing to die rather
from consciousness itself, it is happy topoint of view. There is no enfolded and
claim that the comprehension of the non-
than alter those belief systems which
create whatever we wish to find "out
unfolded universe; there is only a
duality of existence is superior to its
confine them to lower levels of
there." The problem is with the concept
becoming awareness. Our perception of
realization as dual is again to fall into an
consciousness.
of cause itself, which begs the question
events happening in time is analogous to
illusion. There is, ultimately, neither
If this is true, then what is the prognosis
by presuming a time warp, a sequence, a
a traveler watching the landscape unfold
duality nor non-duality; there is only
for the human condition? Is a five-point
string of events that will make sense. If
before him. But to say that the landscape
awareness. Only awareness itself canadvance per generation all that can be
we step outside of time there are no
unfolds before the traveler is merely a
state that it is beyond all concepts such as
expected? This troubling question
causes at all. W e could say that the
figure of speech: nothing is actually
"is" or "is not." This must be so, because
deserves our attention.
manifest world originates out of the
unfolding; nothing is actually becoming
"is" can be conceived only by In the first place, as we can observe from
unmanifest, but that again would be
manifest. There is only the progression of
consciousness itself.
the distribution of levels of
inferring a sequential causal series in
awareness.
A wareness itself is beyond even consciousness throughout the world
time, i.e., unmanifest > manifest. Once
These paradoxes dissolve in the greater
consciousness. Therefore, it may be saidpopulation, (196) great masses of our
beyond the warp of time, with its implicit
paradigm which includes both opposites,
that the Absolute is unknowable exactly
species are at the low end of the
restriction of comprehension. to terms of
wherein oppositions as such are only loci
because it is beyond knowing, i.e.,
evolutionary scale, still relying on force
93
94
creative people who spawn new mere sequence, there is no backwards or
of the observer. This transcendence of
beyond the reach of consciousness itself.
enterprises and then turn over their
forwards. It is then just as valid to say,
opposition occurs spontaneously at Those who have attained such a state
of execution and management to others. The
reciprocally, that the manifest (193)
consciousness levels of 600 and above.
awareness report that it cannot be
yet more advanced-mystics-conclude thatuniverse causes the unmanifest; and at a
The notion that there is a "knower" and a
described and can have no meaning for
only their ABC level of awareness is
certain level of understanding this is
"known" is in itself dualistic, in that it
anyone without the experience of that
"real" and the observable world is a
demonstrably true. If, for example, we
implies a separation between subject and
context. Nonetheless, this is the true state
dream or illusion. It should be pointed
look at electrons lined up on one side of a
object (which, again, can only be inferred
of Reality, universally and eternally; we
out, however, that this is only another
dielectric space and protons lined up on
by the artificial (194) adoption of a point of
merely fail to recognize it. Such a
limited point of view. There is neither
the other in an equal balance, how can
observation). The Maker of all things inrecognition is the essence of
real nor non-real, only that which is. That
we say which causes the other to line up?
heaven and on earth, of all things visible
enlightenment and the final resolution of
which is, is so, from all viewpoints or
Similarly, though healing is a
and invisible, stands beyond both, the evolution of consciousness to the
none.
consequence of compassion, compassion
includes both, and is one with both.
point of self transcendence.3
Existence without form is not is not its "cause." In an ener gy field of
Existence is, therefore, merely a
22. THE EV OLUTION OF
imaginable, yet at the same time it is the
600 or higher, almost anything will heal.
statement that awareness is aware of its
CONSCIOUSNESS
ultimate reality, including both yin and
The source of all life and all form is, of
awareness and of its expression as
yang, the unmanifest and the manifest,necessity, greater than its manifestations;
consciousness.
THOUSANDS OF CALCULA TIONS
the formed and the formless, the seen and
yet, it is neither dif ferent from them nor
Ontology need not be speculative. It is,
and innumerable calibrations drawn from
the unseen, the temporal and the timeless.
separate to any degree. There is no
after all, only the theology of existence;
kinesiologic testing of individuals and
Thus, the real world is simultaneously
conceptual artifact of separation between
anyone who is aware that he exists
from historical analysis indicate that the
the Real world, for that which is All
creator and created. As scripture states,
already has access to its highest average advance in level of
Possibility must include within it all
that which is, was, and always shall be.
formulations and beyond. There is only
consciousness throughout the globalwhich is. Creation is, therefore, T ime, then, is a


 of the outside world crave only nntscular hardness
and do not appreciate tendt'rnt'ss. That is the sexuality of peasant
wonten.... The best of ntak organs arc handson1c, tender, and
ntellow."
PillOW TALK ON LovEMAKING
The sante chronicle records a conver sation between Shangkuan
Wan-erh, the secretary-con fidante of Empress Wu, and one of
her own lovers. He is Tsui Shih, the tninister of the anny who had
to pacify an outraged duke with his own wife. During one of their
trysts, he asks how En1prcss Wu chose her n1cn. Shangkuan re
plies that the cn1press passes over any jade stalk that is "all skin and
sinew." The explanation she gives is a rare gem of Chinese literary
exposition: "Of all the parts of the hun1an body, the tongue has no
skin, so it is able to relish all the tastes; the heels have thick skin, so
they touch only the lowly ground. A woman's cinnabar grotto is
lined with a delicate membrane; so is the best part of a man's jade
stalk. Thus the most tender parts touch during copulation. The
protruding ridge of the jade stalk sensitizes the rubbing and mas
saging of parts. When the jade stalk is in repose, it is a hidden bud;
when it expands, it is an exposed eggplant. If the more tender parts
are squeezed against other such tender parts, pleasure reigns, as if
all the fecund essences of heaven and earth were being turned into
rich wine. But if the skin of the jade stalk is too thick, it acts like a
suit of armor. This deadens the pleasure while the jade stalk ad-
d '' vances an retreats.
Tsui tells Shangkuan that the qualities of female genitals vary
as much as those of male organs. To illustate his point, he extols
her cinnabar grotto for its "pure, clustered flower pistil." When he
enters her, he says, "I felt the tip of my jade stalk pressing against
your tender parts, as if being drenched with melted lard, and I felt
even n1y hair melting. Sometimes I put my fingers on your rear
opening and felt it contracting and leaping, telling me that you
would soon rejoice. Then I paused until your rosebud stopped
leaping, so that I might renew and redouble your pleasure." He
then contrasts their own connoisseur ship to the clutnsiness of Lady DoctorJ of Lcwr
91 THE ART Of TH E BEDC HAM BER
sexually illiterate men and women who, "like beggars, having
consumed three buckets of lard, pride themselv es on achieving
the height of sen sual ity."
Whether literary eroticism from wild history or clinical ob
servation from sexology treatises, the ancient Chinese preoccupa
tion with sex uality is undeniable. 7
Three Peaks, Five Desires,
and Nine Essences
Secrets o/ Love-P lay
SOME TWO THOUSAND YEARS AGO, the love doctors of ancient
China specifically prescribed foreplay as essential to sexual health.
The sexology classics emphasize leisurely and, when desi red, lin
gering foreplay. Such love-play is necessary so that sexual part
ners "harmonize Yin and Yang." Although this explanation was
couched in the context of another culture, it would be understood
by any discerning Western sexologist today.
The wise women and men of the East linked male in1potence
and female frigidity to unsatisfactory foreplay, or its total absence.
In The Class ic of the Element al Maid, the Yellow Emperor, that ever
inquisitive pupil who poses questions most men are afraid to raise,
asks one of his tutors about a curse plaguing men in his day as in
our s: "Sometimes I want intercourse, yet my jade stalk will not
rise up. My face betrays my shame, and my perspiration drops like
pearls. My heart and my sentiments arc fired by lust, but I have to
help with my fing ers. How can I be strong? Please enlighten me
on this Tao."
The Elemen tal Maid's repl y: "What Your Majesty describes
happ ens to all n1en. In ordt:r to unit <.: with a won 1an, a man should
have amp k prepar ations to harmonize his fhi. In this way the jade l B E A R T () I' l H F A r D <. H A M B I' U
stalk will rise up." By obse rving the sym ptom � of erotic pleasur e
in the wom an and acting in a harmonious and wholc�ome way,
she says, a man can strengthen his virility and have an erection at
every union. "This way he will be admired by his I bedroom I ad
versary," she adds. "How could he be ashamed of that!"
In The Classic of the Arcane Maid, the Yellow Emp eror tells the
Arcane Maid that he has learned much of the art of Yin and Yang
from the Elemental Maid, but would like further enlightenment
from her. The Arcane Maid replies: "Everything between heaven
and earth is quickened by the interaction of Yin and Yang. Yang is
animated by Yin. Yin is vivified by Yang. When Yin and Yang act
harmoniously, the male will be firm and powerful, and the female
will open to him."
The emperor says: "Sometimes at intercourse the woman is
not moved. Her essences arc not stirred, and her fluids do not ap
pear. The man's jade stalk is not strong. It remains small and not
angry. Why?" The Arcane Maid attributes unsatisfactory sexual
unions to a lack of harmony between Yin and Yang. "Yin and
Yang stimulate and respond to each other. Yang without Yin is
joyless, and Yin without Yang is unexcited. The man wants to
copulate but the woman is not happy; the woman wants to copu
late but the man has no desire. When two hearts are not in tune, the
essences are not aroused.... Love and pleasure are not elicited.
"But if the man woos the woman and the woman woos the
man, their sentiments and their minds will merge, and they will
delight each other's heart. The woman's passion will be aroused,
and she will fondle the man's stalk. She will make it powerful, so
it can rap at her jewel terrace, and bring an abundance of secre
tions for both partners. The jade stalk will be greatly enlarged and
will move, sometimes slowly, sometimes rapid ly. The jade gate
will open, easing the entry of the strong adversary and absorbing
its essence to irrigate the scarlet chamber."
The Mystic Master of the Grotto, in the classic named for him,
echoes the Arcane Maid on the same subject: "Heaven revolves to
the left and Earth rotates to the right. Spring and summer wilt,
autumn and winter follow. Man sings, woman accompanies. Ac
tion above and compliance below. This is the nature of things. If
man rocks and woman responds not, if woman moves and man
follows not, their congress will not only injure the man but also
harm the woman. For this is counter to the nature of Yin and Tlm·t· f>ccll.:s, Fil'f IJt'sirt's, cmd Nill t' EHt'llt"t'S
Yang. and opposed to the order of t'vc..·nts. To unitt'in such a way
gives no benetit to t•ither. Tht·refort', when n1.1n revolves to the
left. wontan should rotate to the right; wht·n nun thrusts frotn
above. \vonun should respond fron1 below. ( )nly if they unite in
this ntanner will Ht•aven and Earth be in balanc e."
Esst> llfittls,�fthc}tulc Chcmlbt'r proposes the san1c thente by qu ot
ing the legendary Pt·ng Tsu. who purported ly lived to the age of
Roo by taking health tonics and n1astering tht· art of theja dt· chanl
ber. This Chi nes <..'Meth usalch said: "The �10 of sexual inter
course contains no tnirack. t'xcept that one should act leisurely,
evenly. and gradually. Hannony is ntost valued." Essc11tia/s of the
Jadt> Chamber also quotes a Taoist sexologist: "The Tao of copulat
ing with a wotnan starts wit h lingering frolic and play, and con
tinues until she is hannonious in spirit and moved in thought.
Only after extended play should intercourse begin."
In today's tenninology, all this philosophizing about Yin and
Yang n1eans that partners need to get the juices flowing prior to
consununation. They n1ust induce and


you	are	under	stress,
immediately	pay	attention	to	your	breathing.	If	you	keep	your	breathing	level,
calm	and	quiet,	stress	will	not	manifest.	Stress	and	anger	require	heavy	and
irregular	breathing.	To	observe	this,	watch	your	breathing	the	next	time	youget	stressed	or	are	angry.

Recap

Small	breath	in.	Relaxed	breath	out.

Small	breath	in.	Relaxed	breath	out.

Small	breath	in.	Relaxed	breath	out.

A	small	breath	simply	means	taking	a	smaller	or	shorter	breath	than	what	you
would	normally	take.	A	relaxed	breath	out	tends	to	be	slow.

Don’t	worry	too	much	about	your	rate.	Ideally,	it	should	not	increase	but	it
may	when	your	CP	is	less	than	20	seconds.	If	your	rate	increases,	calm	and
slow	you’re	breathing.	As	your	CP	increases,	your	rate	will	naturally
decrease.

Change	your	breathing	from	this:
Noisy,	loud,	big,	erratic,	irregular,	effortful,	tense,	inefficient	breathing.

To	this:
Quiet,	silent,	small,	level,	regular,	effortless,	relaxed,	efficient	breathing.	A
formal	routine
	A	formal	routine	for	correcting	your	breathing(easy	and	detailed
approaches)

Worksheets	are	provided	towards	the	end	of	book.
Measure	your	pulse.
Take	your	Control	Pause.
Reduced	your	breathing	for	four	minutes.
Wait	two	minutes	and	take	your	Control	Pause.
Reduced	your	breathing	for	four	minutes.
Wait	two	minutes	and	take	your	Control	Pause.
Reduced	your	breathing	for	four	minutes.
Wait	two	minutes	and	take	your	Control	Pause.
Reduced	your	breathing	for	four	minutes.
Wait	two	minutes	and	take	your	Control	Pause.
Measure	your	pulse.
Your	CP	taken	at	the	end	of	the	four	sets	should	be	about	25%	higher	than	the
one	taken	at	the	start.

Your	pulse	as	measured	at	the	end	of	the	20	minutes	should	be	a	couple	of
beats	per	minute	lower	than	your	pulse	measured	at	the	start.	If	your	pulse	is
higher,	then	rest	for	a	few	minutes	and	re-measure.	If	it	is	still	high,	then	this
is	a	sign	that	you	were	stressed	during	the	exercise.	The	next	time	you
practice,	ensure	that	you	experience	a	shortage	of	air	but	place	more	emphasis
on	relaxation.

The	normal	resting	pulse	for	an	adult	should	be	between	60	and	80	beats	per
minute.	A	child’s	pulse	will	be	higher	than	this	and	will	decrease	as	he	or	she
gets	older.

Twenty	to	thirty	minutes	first	thing	in	the	morning	is	an	excellent	way	to
reverse	the	heavy	breathing	from	the	night	before.	Repeat	the	same	process
during	the	day	and	as	the	last	thing	that	you	do	at	night.	Reducing	your
breathing	before	going	to	bed	will	ensure	a	calm	and	restful	sleep	and	will
give	you	very	good	energy	levels	when	you	wake	in	the	morning.

While	doing	your	four	sets	of	four	minutes,	experience
an	air	shortage	for	the
entire	four	minutes.
	Reducing
your	breathing	for	the	first	30	seconds	andthen	breathing	heavily	for	the	remaining	three
and	a	half	minutes	is	not	useful.

You	might	find	it	difficult	to	set	aside	twenty	minutes	three	times	a	day;	do
your	best.	Know	that	every	minute	of	reduced	breathing	is	also	a	minute	that
you	give	your	mind	to	rest	from	its	normal	activity.	Your	mind	also	needs	a
rest	from	its	incessant	and	repetitive	thoughts.	Watching,	feeling	and	reducing
your	breath	create	quiet	time	for	your	mind.

(Please	note:	To	assist	with	continuous	relaxation,	the	enclosed	CD	is	slightly
different	to	the	above	approach	as	it	runs	without	any	interruptions)
	Informal	routine	for	correcting	your	breathing	volume	(easy	and	detailed
approach)

If	you	feel	that	you	can	practice	reduced	breathing	as	part	of	your	daily	life,
then	reduce	your	breathing	and	create	an	air	shortage	for	blocks	of	about	four
or	five	minutes	several	times	throughout	the	day.

Reducing	your	breathing	for	90	minutes	throughout	the	day	helps	restore	your
breathing	volume	to	normal	levels.	This	is	easier	done	than	you	may	think.	If
you	like	walking,	then	breathe	through	your	nose	and	reduce	your	breathing
for	the	entire	walk.	If	you	like	to	meditate,	reduce	your	breathing	during
meditation.	If	you	like	to	drive,	reduce	your	breathing	while	driving.	If	you
watch	TV	or	read,	reduce	your	breathing	while	doing	these	activities.	If	you
work	on	a	computer,	reduce	your	breathing.	Placing	your	finger	under	your
nose	to	reduce	your	breathing	is	not	a	requirement.	All	that	is	required	is	that
you	relax	your	chest	and	diaphragm	and	breathe	less	than	what	you	normally
do.

You	are	breathing	less	when	you	feel	a	tolerable	air
shortage.	Sustain	this	feeling	for	blocks	of	four
minutes	several	times	throughout	the	day	(informally)
or	during	four	four-minute	blocks	(formally).

If	your	tummy	gets	tense	or	jumpy,	then	your	air	shortage	is	too	great	and	can
create	tension.	If	this	happens,	distract	yourself	for	a	few	seconds	and	return
to	gentle	reduced	breathing.	With	practice,	your	breathing	will	become	calm,
quiet	and	still.	Your	other	option	is	to	continue	with	the	heavy	breathing,	have
all	of	your	attention	in	your	head	and	deprive	your	brain	of	oxygen,	resulting
in	increased	thought	activity.

Reduced	breathing	serves	two	purposes:	the	first	is	to	improve	oxygenation	of
the	brain	and	the	second	is	to	take	attention	away	from	the	head	and	to	the
body.	Both	together	are	powerful	tools	for	reducing	thought	activity	and
anxiety.Bringing	reduced	breathing	into	your	way	of	life
I
	am	sitting	in	a	cafe	in	Spiddal,	Co	Galway	as	I	write	this.	A	cup	of	coffee
sits	on	a	wooden	table.	Music	is	playing	in	the	background—classical	music
instead	of	the	usual	traditional	Irish.	People	chat	and	the	coffee	machine	is
percolating.	The	sun	is	shining	outside.

I	sense	my	breathing,	and	follow	my	breath	in	and	out.	My	breath	is	quiet	and
slow.	In	and	out,	in	and	out.	I	feel	my	tummy	move	in	and	out,	very	slowly,
ever	slightly.	A	gap	arises	between	breaths.	A	natural	gap.	Not	intentional.	I
relax	my	body	and	feel	my	breath	quietening	even	further.	Slowly	slowing,
slowing,	and	slowing.	A	small	air	shortage	occurs.	Only	a	gentle	shortage.	My
tummy	is	a	little	tense.	Not	sure	why.	I	bring	my	attention	to	my	tummy.	New
people	have	just	arrived	and	are	shown	a	seat.	I	type	as	I	follow	my	breath.
Watching	my	breath.	Feeling	my	breath.	My	mind	is	still,	quiet


ney	Disease
Diabetes	is	the	leading	cause	of	end-stage	kidney	disease.
Over	100,000	diabetics	underwent	dialysis	or	kidney
transplantation	in	1999.
Nervous	System	Disease
60%	to	70%	of	diabetics	suffer	mild	to	severe	nervous	system
damage.
Amputation
Over	60%	of	all	lower	limb	amputations	occur	with	diabetics.
Dental	Disease
Increased	frequency	and	severity	of	gum	disease	that	can	lead
to	tooth	loss.
Pregnancy	Complications
Increased	Susceptibility	to	Other	IllnessesDeath
Modern	drugs	and	surgery	offer	no	cure	for	diabetics.	At	best,	current
drugs	allow	diabetics	to	maintain	a	reasonably	functional	lifestyle,	but	these
drugs	will	never	treat	the	cause	of	the	disease.	As	a	consequence,	diabetics
face	a	lifetime	of	drugs	and	medications,	making	diabetes	an	enormously
costly	disease.	The	economic	toll	of	diabetes	in	the	U.S.:	over	$130	billion	a
year.
2
But	there	is	hope.	In	fact,	there	is	much	more	than	hope.	The	food	we	eat
has	enormous	influence	over	this	disease.	The	right	diet	not	only	prevents	but
also	treats	diabetes.	What,	then,	is	the	“right”	diet?	You	can	probably	guess
what	I’m	going	to	say,	but	let	the	research	speak	for	itself.NOW	YOU	SEE	IT,	NOW	YOU	DON’T
Like	most	chronic	diseases,	diabetes	shows	up	more	often	in	some	parts	of	the
world	than	in	others.	This	has	been	known	for	a	hundred	years.	It	has	also
been	well	documented	that	those	populations	with	low	rates	of	diabetes	eat
different	diets	than	those	populations	with	high	rates	of	diabetes.	But	is	that
just	a	coincidence,	or	is	there	something	else	at	work?
CHART	7.1:	DIETS	AND	DIABETES	RATES,	CIRCA	1925
4,	5
Almost	seventy	years	ago,	H.P.	Himsworth	compiled	all	the	existing
research	in	a	report	comparing	diets	and	diabetes	rates	in	six	countries.	What
he	found	was	that	some	cultures	were	consuming	high-fat	diets,	while	others
had	diets	high	in	carbohydrates.	These	fat	vs.	carbohydrate	consumption
patterns	were	the	result	of	animal	vs.	plant	food	consumption.
Chart	7.1
documents	the	diet	and	disease	conditions	for	these	countries	in	the	early	part
of	the	twentieth	century.
3
As	carbohydrate	intake	goes	up	and	fat	intake	goes	down,	the	number	of
deaths	from	diabetes	plummets	from	20.4	to	2.9	per	100,000	people.	The
verdict?	A	high-carbohydrate,	low-fat	diet—a	plant-based	diet—may	help	to
prevent	diabetes.
Thirty	years	later,	the	question	was	reexamined.	After	examining	four
countries	from	Southeast	Asia	and	South	America,	researchers	again	found
that	high-carbohydrate	diets	were	linked	to	low	rates	of	diabetes.	Researchers
noted	that	the	country	with	the	highest	rate	of	diabetes,	Uruguay,	had	a	dietthat	was	“typically	‘Western’	in	character,	being	high	in	calories,	animal
protein,	[total]	fat	and	animal	fat.”	Countries	with	low	rates	of	diabetes	used	a
diet	that	was	“relatively	lower	in	protein	(particularly	animal	protein),	fat	and
animal	fat.	A	high	proportion	of	calories	is	derived	from	carbohydrates,
particularly	from	rice.”
6
These	same	researchers	enlarged	their	study	to	eleven	countries	through
Central	and	South	America	and	Asia.	The	strongest	association	they	found
with	diabetes	was	excess	weight.
7
	Populations	eating	the	most	“Western”	type
of	diet	also	had	the	highest	cholesterol	levels,	which	in	turn	was	strongly
associated	with	the	rate	of	diabetes.
7
	Is	this	starting	to	sound	familiar?WITHIN	ONE	POPULATION
These	old,	cross-cultural	studies	can	be	crude,	resulting	in	conclusions	that
are	not	entirely	reliable.	Perhaps	the	difference	in	diabetes	rates	in	the	above
studies	were	not	due	to	diet,	but	to	genetics.	Perhaps	other	unmeasured
cultural	factors,	like	physical	activity,	were	more	relevant.	A	better	test	would
be	a	study	of	diabetes	rates	in	a	single	population.
The	Seventh-day	Adventists	population	is	a	good	example.	They	are	an
interesting	group	of	people	to	study	because	of	their	dietary	habits:	their
religion	encourages	them	to	stay	away	from	meat,	fish,	eggs,	coffee,	alcohol
and	tobacco.	As	a	result,	half	of	them	are	vegetarian.	But	90%	of	these
vegetarians	still	consume	dairy	and/or	egg	products,	thus	deriving	a
significant	amount	of	their	calories	from	animal	sources.	It
should	also	be
noted	that	the	meat-eating	Adventists	are	not	the	meatiest	of	eaters.	They
consume	about	three	servings	of	beef	a	week,	and	less	than	one	serving	a
week	of	fish	and	poultry.
8
	I	know	plenty	of	people	who	consume	this	amount
of	meat	(including	fish	and	poultry)	every	two	days.
In	dietary	studies	involving	the	Adventists,	scientists	compare	“moderate”
vegetarians	to	“moderate”	meat	eaters.	This	is	not	a	big	difference.
Even	so,
the	Adventist	vegetarians	are	much	healthier	than	their	meat	eating
counterparts.
8

Those	Adventists	that	“deprived”	themselves	of	meat	also
“deprived”	themselves	of	the	ravages	of	diabetes.	Compared	to	the	meat
eaters,	the	vegetarians	had	about	one-half	the	rate	of	diabetes
8,	9
	They	also
had	almost	half	the	rate	of	obesity.
8
In	another	study,	scientists	measured	diets	and	diabetes	in	a	population	of
Japanese	American	men	in	Washington	State.
10
	These	men	were	the	sons	of
Japanese	immigrants	to	the	U.S.	Remarkably,	they	had	more	than	four	times
the	prevalence	of	diabetes	than	the	average	rate	found	in	similar-aged	men
who	stayed	in	Japan.	So	what	happened?
For	Japanese	Americans,	the	ones	who	developed	diabetes	also	ate	the
most	animal	protein,	animal	fat	and	dietary	cholesterol,	each	of	which	is	only
found	in	animal-based	foods.
10
	Total	fat	intake	also	was	higher	among	the
diabetics.	These	same	dietary	characteristics	also	resulted	in	excess	weight.
These	second-generation	Japanese	Americans	ate	a	meatier	diet	with	less
plant-based	food	than	men	born	in	Japan.	The	researchers	wrote,	“Apparently,
the	eating	habits	of	Japanese	men	living	in	the	United	States	resemble	more
the	American	eating	style	than	the	Japanese.”	The	consequence:	four	times	as
much	incidence	of	diabetes.
10
Some	other	studies:Researchers	found	that	increased	fat	intake	was	associated	with	an
increased	rate	of	Type	2	diabetes	among	1,300	people	in	the	San	Luis
valley	in	Colorado.	They	said,	“The	findings	support	the	hypothesis	that
high-fat,	l


 healing methods to aid in the treatment of illness and health improvement.
The author cannot accept any legal responsibility for any problem arising from experimenting with these methods. For any serious disease,
or if you are unsure about a particular course of action, seek the help of a competent health professional.
© Copyright W alter Last & Austpac Productions. All Rights Reserved. | W eb Design by Austpac.10/30/24, 8:22 AM Health-Science-Spirit - Hypercoagulation
https://health-science-spirit.com/Healing_the_Body/Hypercoagulation.html 4/4<|eot_id|><|begin_of_text|>OceanofPDF.com
Question: I'm going to start by asking Eckhart and R am
Dass about love as another wor d for "now." Is it another
word for "now"? Is it the dimension of feeling in the pr esent
moment? Eckhart, you speak so of ten of "silence"; that has
a diﬀer ent "ﬂavor" than love, at least in my e xperience. So,
love as the emotional dimension of the pr esent moment....?

-ECKHAR T TOLLE: I very rar ely use that wor d. Ther e are
some false beliefs ar ound love, because ther e are so many
diﬀer ent kinds of love. Sometimes it's har d to get away fr om
the idea that love is a for m of "wanting" in the sense of "I
want this." And in Spanish, the common e xpression for "I
love you" also means "I want you" and this especially
applies to r omantic love: you want the other person. And I
don't know e xactly who said it: true love wants the best for
the other person; in r omantic love, you want the other
person. Diﬀer ent languages have diﬀer ent wor ds for love in
order to be able to distinguish between the emotional
"want" and the deeper aspects; "agape", "metta" and so on,
The Dalai Lama says: "My r eligion is kindness". He uses this
word, goodness. And these wor ds indicate something that is
within you, an essence fr om which you per ceive something
and you come into contact with the outer world, in a way
that is very diﬀer ent fr om the or dinary, mental,
conceptualized per ception of the sur rounding r eality,
including other people.

The or dinary way of r elating for people who have not yet
awak ened to that deeper level within them, which I of ten
call "essence" or "identity of being." The usual way is to
connect with other people thr ough mental concepts or
judgments. They become the veil that stands between
oneself and the per ception of r eality. And to awak en means
to free oneself fr om the constraint of continuous judgments,interpr etations, denominations and designations of what
surrounds us and the people we come into contact with. And
when this constraint of having to continually mentally name
everything, the conceptualized r eality, is r eleased - and it is
released when the pr esence awak ens - then one can feel in
everything one per ceives something lik e a kind of
recognition, whether it is a human being or another natural
being, a tr ee or an animal, one r ecognizes something in
front of oneself that was pr eviously unr ecognizable by
naming and designating. When one names and designates,
the other has always been the other. And wher e natur e is
then always been conceptualized.

It is especially human beings who ar e conceptualized as
"the other". In the egoic state, the ego even emphasizes the
"diﬀer ence" of the "others" by continuously criticizing,
judging, having views and confusing each view with the
"truth"; each thought that comes in: "He is lik e that! She is
like that! That means ther e can be no love, although selﬁsh
beings sometimes talk about love or it says, "Y ou must love
your neighbor as yourself!" "I r eally try very har d!" And that
phrase of course comes fr om Jesus who said, "L ove your
neighbor as yourself" which actually means "r ecognize your
neighbor, that is, the other person, as yourself" and it's that
recognition, that feeling when you look at another person in
the immensity of the pr esent. I sometimes call it the
"formless" dimension; what you look at is the for m, what
you look at is the physical body and what you per ceive in
addition is the spiritual "for m", the psychological "for m" of
that person, and you go beyond the for m of the other
person when you feel by your own pr esence the pr esence of
the other person, which cannot be seen and which is the
essence of everything.
 We cur rently have a small dog and we hope he lives on; he
has a heart condition. If that dog dies - hopefully not very
quickly - everything that we ar e left with, the fur and what's
under the fur, the bones and the intestines and so on, the
essence is gone, the essence of that being is gone. But
when you look at a living dog, you can feel an essence of
being - of being in the other -, sometimes it's easier to feel
in animals than in humans, because in humans you have a
lot of mental identiﬁcations and you feel the being because
you feel your own being and it's the heart; even if I rar ely
use this wor d you can say : it is to feel with the heart; you
use the wor d mor e often, to per ceive with the heart means
to per ceive with the being so and then one feels the being
of the other and this r ecognition is the r ecognition of the
unity and it is the love. L ove is to feel that one shar es one's
consciousness with someone. What we ﬁnally love in the
other is consciousness; it is beautiful to touch the dog's coat
or the skin of another person, but what we ﬁnally love in the
other is something that we cannot per ceive with our senses,
that we cannot grasp with our head. And to per ceive
something in this space of love means at the same time to
be free from the constraint of mentalization and
conceptualization and, e xpressed "practically", it looks
something lik e this: I look at R am Dass without
conceptualization, if I conceptualize, I have a certain image
and I say, "Oh, that's that famous guru, he wr ote that book"
or whatever concept I may have about him; can I look at
him without any concept? And suddenly ther e is an
encounter in the silence. Because that's r eally what it is;
when you look at something without naming it, you see fr om
the silence. And I know that he (R am Dass) is alr eady in the
silence, and I invite everyone else her e right now to
perceive the totality of this space, the envir onment -
whatever it is that sur rounds us - without naming it but
simply per ceiving it fr om a place of attention to the silence.
Be the space of silence. This only happens when you stopconceptualizing. And so love and silence ar e related to each
other, very closely, and the pr esent is of course part of it,
silence is the essence of the pr esent and that is how love is
born. It is our pr edestination to live this way; it is our
"normal" state of consciousness. And then, of course, the
whole world would be transfor med if enough people lived in
this "space. W e'll come back to that later, because basically
we're still pointing to the one essential truth: the truth about
who you ar e.
- RAM DAS S: I would lik e to say that love is not an
emotion; rather, love is a kind of conversation between
souls, a conversation between souls, because this "I" that is
each individual her e is a soul and we ar e all one; they ar e
two diﬀer ent levels of consciousness. When one
individualized soul meets another individualized soul, one
soul r ecognizes the other soul....and... the ego has its r oots
in negative things while the soul has its r oots in love. That
is, when you ar e in your ego, you ar e afraid and separated
from all others. When a soul is separated fr om another soul
but they r ealize that they shar e a consciousness. If one
perceives with the soul, the other people appear as souls.
Like for e xample when you go to a stor e, ther e are diﬀer ent
people playing diﬀer ent roles; ther e is the customer, and
the cashier. But I go into that stor e and I r ealize that they
are souls and they ar e only playing these r o


elimination and to heed nature’s call to evacuate the rectum. This indiffe rence to the natural urge to evacuate the bowels may be
the beginning of constipation.

Doctor John Harvey Kellogg, who gave us so much of his philosophy and practical experience, lived to the age of 91. Since he did
more work in connection with intestinal  sanitation than anyone in this country, his advice should be worth listening to. It was his
opinion that we should eliminate the residue of each meal 15 to 18 hours after eating it. Babies, savages, birds and animals
evacuate a short time after each meal.  Observe from the following statistics published by the Register General of England that no
group has contributed more to the death rate from intestinal diseases than doctors.

“Comparative Mortality from Diseases of the Digestive System.”
Physicians, sur geons 50
Inn-keepers 45
Barristers, solicitors 44
Seamen 43
Clergymen, priests, ministers 34
Butchers 30
Car men, carriers 28
Farmers 25
Gardeners 22
Railway guards, porters 20
Agricultural labourers 19
Average among all workers 28

As shown by the above s tatistics, the death rate of doctors is 31 points higher than that of agricultural laborers, and 22 points
higher than that of the average death rate of all workers who die of diseases of the digestive system. Is there a way that th ese
troubles can be avoi ded? Yes there is. Early detection will help in many cases, but the real remedy is found in changing the diet
and ways of living. In the meantime, there is only one way that we can do this and that is by making sure that everyone has a n X-
ray to see if the se conditions actually exist. We believe that practically everyone has bowel troubles in the civilized world today
due in part to the way we are eating. We can’t usually sense these things because the nerve supply to the bowel is so poor th at we
don’t know  we have a serious problem until we have pain. Any time there is pain in the bowel, it is a serious condition. Whenever
there is gas, and it cannot be taken care of through the ordinary food routine or through ordinary treatments, then we know i t is
very s erious indeed. I believe that long before any of these symptoms appear in the body there are preconditions in the bowel and
we should be able to see how to take care of these things before symptoms appear. If a person is going to check up on the pre sence
of diverticula, possibly the best way is through the barium enema X -ray. This is one of the finest ways of doing it. There should
always be two X -rays; one when the bowel is full of the barium meal and one taken after it is emptied. Years ago, I was very
astounded when I took a picture of the bowel. We could see that there was some of the barium meal in a little pouch or
diverticulum. A week later, another X -ray was taken of the same patient for a gall bladder scan. Upon examination of the negative
we were a ble to see the barium meal still settled in various diverticula throughout the colon. If barium meal can stay there for a
week, what happens when food stays there? There is no food that should stay in the colon constantly and over a period of a we ek’s
time.

We find through the work in iridology that most diverticula have settled in the sigmoid colon. We feel that this is the logic al place
due to the fact that the patient hasn’t answered nature’s call in the past. Bowel accumulations from not only one, two but from ten
even fifteen meals have backed up because many people are that much behind in getting rid of the toxic wastes that develop fr om
the food they eat. We find that many patients are having only one bowel movement a week; some two bowel movements a  week. I
had a patient who had a bowel movement every eighteen days and was still consuming three meals a day. The driest part of any
stool is always in the sigmoid colon. Because of this condition, the sigmoid colon has to withstand the greatest amount of  pressure
in trying to get rid of this dry stool. With the toilet designed the way it is, it becomes even a greater strain on the sigmo id than on
any other part of the intestinal tract. It is here that we find the driest material working the greatest hards hip on the mucosa of the
bowel wall itself. Further we find that the kinds of foods that man is eating today are excessive in meats and the putrefacti ve
materials —the heavy additives cause greater irritation. In addition, there are the spices, especially b lack pepper, which are
considered quite an irritant to the colon and to the liver.

 Many of the coal tar additives develop into drug accumulations as a result of ingesting into our bodies the various nostrums that
are so readily taken from the drugstore without prescription. We find that the sigmoid colon is the greatest place in the bowel for
these things to settle. Further, we do not bring children up to realize that bowel movements are the most important thing to take
care of in the body. We get busy; we let things slide - we put things aside; we “cannot take care of it now.” The refining of
carbohydrates has removed the lecithin, oils and vitamin E from these foods. These act as a lubrication when present. The
lubrication is not sufficient in refined f oods to keep the feces moving for proper elimination. I believe that diverticulosis is a
civilized disease. It is a disease that has come about by our wrong living habits. It isn’t a matter of not having enough fib er one or
two days, it is a matter of not having it over a period of many years that can produce this diverticulitis. We find that fast living -
not chewing our foods properly; going to the quick -snack shops and eating foods that lack bran (the hull or outside coating), and
taking the skins from p otatoes, apples, pears, peaches and vegetables deprives the bowel of adequate bulk and fiber. We are
eliminating the fiber that we would naturally have to eat and which could well be the basis of giving the bowel wall all the exercise
that would be necessa ry to keep it from forming a diverticulum.

People have gone from the smooth diet of pancakes, pasta and many of the other soft foods that we have today to those of extr eme
roughage and have caused many disturbances. We believe that by taking our time and slowly changing over from the soft diet to a
more rough diet, we can eventually diminish and remove the effects of the diverticula that have been built over many years of
wrong eating habits.

FLATULENCE OR BOWEL GASES
Certain chemical processes in the col on produce various gases as by -products of normal bowel function. Some are odorless like
carbon dioxide, while others are very odorous such as hydrogen sulfide. Bowel gases are of no consequence in a healthy colon.
This isn’t true in a diseased colon, howe ver. Excessive gas is an indication of bowel disturbances and can be very serious in its
consequences. For example, when there is a bowel stricture or obstruction due to constipation, the gaseous products may becom e
trapped, not being able to exit the anus. Extreme pressure may develop, causing pain, swelling and other symptoms to appear.
Gas production does not always come from a normal metabolic process. In fact most gaseous wastes are the result of abnormal
conditions in the bowel. They are the produ cts of inferior processes at work in the body. Specifically, they are the result of
putrefactive fermentations. When undigested proteins find their way into the colon, they provide nourishment for unfavorable
bacterial growths. These undesirable bacteria a nd virus are responsible for the breaking down of organic compounds by way of a
putrefactive process. This process is undesirable specifically due to the fact that these organisms produce toxic, poisonous,  disease -
producing (morbid) by -products as a result  of their metabolic functions. The waste materials they produce are injurious to body
tissues. These organisms were not intended to inhabit the human body. Those that are beneficial and indeed necessary for good
health cannot live in an environment which i s dirty, toxic and constipated. When there are pockets, diverticula and ballooning in
the bowel, there is non -moving waste accumulating in the colon. These conditions are ripe for putrefactive fermentation to occur
and result in considerable flatulence, di scomfort and seepage of toxins into the body. A healthy colon produces little to no
flatulence. Taking care of gases in the bowel has been one of the most difficult problems to handle from a nutritional standp oint.
When we start changing the diet and go in to the natural fibered foods that nature has given us, and leave off any man -handling, we
find that we have more of a gas condition. It is like the stirring up of a dirty basement and as we brush it clean, there is a lot of dust
that has formed.

The one unusual thing I observed in taking care of people with a lot of gas is that they could go to town and eat the worst diet
possible and they would be free of gas. You could