/G01
resistance, to explore what that feels like.  Many turn toward
the resistance, unaware that it is, at some level, a choice.  /G20/G15/G09/G01
illusion then is that leaving the flow is
 the flow /G09/G01/G16/G07/G0F/G04/G10/G0B/G02/G03/G0E/G01
they have no control over.  As people go with the energy of resistance, they then attract into their life the experience of a vibrational /G19/G0F/G01/G0D/G02 /G01/G10/G07/G01/G10/G0B/G04/G02/G05/G01/G0D/G12/G05/G10/G02/G13/G08/G0C/G12/G05/G01 resistance.  If we are not
deliberately choosing  this experience, we often find ourselves
experiencing something that we do not like.  The tricks of the parallel world of illusion involve many universal factors.  But for the purpose of our discussion, for those who do seek to experience more of their true se lf, it is important to simply be
conscious of the inner self talk, the outer expressions of your free will, and the quality of the experiences you are having in the different areas of your life.  Those are your cues about your level of consciousness, level of illusion, resistance, inner clarity, and awareness of delib erate creation.
 By monitoring these cues, you may find that your /G19/G09/G1A/G0A/G01
perception, /G01/G12/G03/G11/G01/G19/G07/G08/G05/G01 sentient perception,  of the truth of your
present thoughts, actions, feelings, and choices - /G0F/G0D/G01/G12/G0F/G10/G10/G1A/G06/G11/G03/G17/G17/G05/G09 /G20/G01
When you see this dis crepancy, you have just identified a form
of illusion that is ac tive in your life experience.  You might find
it helpful to clarify your self perception about a particular topic The Transparency of Truth 27
or issue in your life, by writin g out on a piece of paper who
you think  you are believing and pres enting yourself to be.
And then, it will be important to get into a quiet still place  for a moment, to take a deep br eath, and feel what your inner
life communicates about the same topic or issue.  Allow your feelings to surface for a moment, about that idea or topic.  I
believe it is helpful to identify the larger truth – whether you
feel good about that topic or issue, or not.  One example of a “feel good” sentient communicatio n might be that you feel
peaceful.  At ease.  Happy, even, about that topic.  Or you might
find that you begin to sweat.  You feel uncomfortable.  You
feel angry.  You would like to change the subject.  These  are examples of truth arising, with the contrasting sentient communication of “not feeling good.”  If you see a discrepancy
between your self perception and your sentient perception,  then your inner guidance system has just highlighted for you  a lack of vibrational alignment an d thus a resistance.  When you
desire to become a conscious creator of your life experiences, these are the kinds of choices you  will have the opportunity to
make.  Are you willing to witness the transparent truth of these
presenting awarenesses, and make the transparent choice to move in the direction of the greater truth - to align with Source flow?
Many wonderful authors have written about the law of
attraction, healing your life, and choosing your thoughts to change your life.  Esther and Jerry Hicks have published the
channeled guidance of a collect ive group of non-physical
energies - that are known as  “Abraham.”  Abraham delivers
inspiring messages that assist people in the art of feeling good.  If you would like more information about how to shift into this higher perception of your inner guidance system, I recommend their work.
The key to living the life that you truly want, as I have
stated, is to deliberately /G0E/G10/G01/G01/G0F/G07/G09 /G02/G10/G20/G01/G01/G1D/G03/G11/G01/G02/G10/G01/G02/G16/G01/G0F/G08/G13/G0B/G01/G04/G12/G16/G02/G04/G05/G01/G10/G07/G01
remain in the flow of your desires, whatever they may be, if you deliberately choose them.  If you know the truth of that which you are and desire to be, then  you simply deliberately choose Cosmic Wealth
 28
your thoughts, feelings, beliefs, and actions in all ways as much
as possible to vibrationally a ttract and draw them into your
experience.  It is truly an ongoing inner gardening process, in which we plant the seeds of our desires in a continuous good  feeling way, we weed out and release old thoughts and behavioral patterns that no longer serve our present desires  and highest good, and we water our desires with positive affirmations and experiences that  create good feelings.  Good
feelings bring the flow.  It is important to try to focus our heart’s attention then on the magical nature of the un iverse, rather than the illusion
that this world is a world of di fficulty, stress, unfairness, or
pain.  When we see some “fruit,” or outcome, of our denser
creations, it is helpful to remain mindful (and heartful) of  the divine design of this grand universe.  We know that all experiences are expans ions.  That we at some level created
this experience, and that therefore we can create our way out  of it.  That we can grow in the direction of expanding our core light – by consciously choosing to do so.  Our light can never be diminished – only perfectly expanded.  And we are all creating unique patterns of experiences to do so.  Some pe ople do more
zig-zagging than others.  The trut hs of this expansive universe
supportively remain;  That we are all perfect, divine, powerful, creative beings.  That the universe is a catalog of experiences -
from which we all ultimately grow our light and expand the light of love.  That there ar e universal laws that guide and
govern our experiences here.  And that there is a profound energetic intelligence that lives wi thin all of us and all things.
Given these truths, there is no shame in any experience;  Only
the vibrational transparent truth present in the vibrational /G10/G03/G0E/G02/G01 /G01
or vibrational density  of these experiences.  We are the spiritual,
energetic being that is either  choosing magical, light-filled
experiences or denser, heavier illusions.  Every moment is
a divine opportunity to choose lig ht or density, for our own
divine expansion and s piritual ascension.
There is divine perfection in  all that is.  And so, any
observation of things not wanted in your experience is an opportunity to simply observe  the creation itself.  If it is The Transparency of Truth 29
something you desire to further experience, you can choose
to focus your energies and attentions more deliberately there.  That focused attention in time will manifest it  more deeply
within your experience.  If you observe something that you do not desire to further experience, simply observe  and let go.  If it is
someone else’s  choice or creation, you can honor his/her right to
choose something different from yourself - for his/her own expansion.  In so doing, you honor the truth of divine free will
and the experiential design of the Creator’s universe.  Your /G01 /G10/G12/G16/G23/G01
is to discern your truth and to consciously use your free will to
create, define, and sculpt your life, in order to experience the richly creative, light-fille d essence that indwells /G1A/G07/G12 /G20
 Truth withstands scrutiny very well.  The truth of  our divinity and universal laws - always and infinitely is.
Transparent truth in our every day lives is a gift, when we
understand its magic and its role in our conscious inner rising.   Our inner sentience guides our experience of allowing “good feeling Source flow” or resisting it.  Allowing truth in our individual lives is allowing the magnificence of Source energy
to flow within us, to create a rich inner grounding, a shining inner grace, and a peaceful pros perity in all that we are and
all that we do.  Our truth, our inner grace, is the home of our
natural shining light.  And our hearts know the way to this divine place.

 30
/G14/G15/G0B/G16/G0F/G09/G08/G01/G22/G10/G12/G08/G21/G01/G01
Default Truths
/G1E/G05/G0F/G09/G06/G1F/G0C/G05/G06 -
In your language, a word si gnifies something.  But words
have limits, if one cannot see the energy within them.
Because truth has been your gu ide as your gift, truth carries
the energy of divine love, expans ive love, and creative love
for you.


,  kindness,  joy,  and  plenty  within  the  bodily
organism,  so  that  we  may  learn  about  our  true  nature.
As  you  practice  this  dynamic  science  of  well-being,
you  will  gradually  notice  principles  of  balance  mani-
festing within  yourself  and  in  your  home.  Eventually,
as  you  maintain  a  consistent  routine,  you  will  develop
ease  and  grace  with  your  food  preparation.
Remember  that  these  guidelines  are  only  tools  to
support  and  augment  your  own  commitment  to  ex-
cellent health  and  spirit.  Once  the  essence  of  Vedic teaching  is  grasped,  you  will  blossom  with  rapidity
into  your  own  splendor.
Be  aware.  Do  not  become  attached  to  your  learn-
ing tools — use  them  for  a  while,  and  thereafter  refer
to  them  from  time  to  time.  The  heart  of  this  teaching
is  that  you  make  it  your  own.  Ayurvedic  cooking  is
not  Indian  cooking.  It  is  a  universal  principle  of  ab-
solute wellness,  and  thus  may  be  translated  into  all
cultures.
Allow  the  balance  achieved  in  the  act  of  cooking  to
become  a  reflection  of  the  greater  achievement  of
balance  in  self,  universe,  and  God.  I  encourage  you  to
share  the  wisdom  you  have  learned.  May  Isvara  grant
abundant  grace  to  you,  your  family,  and  your  friends.
Note:  Menu  items  that  are  capitalized  refer  to  reci-
pes that  can  be  found  in  this  book  (see  the  index  for
page  references).  Many  of  the  other  items  can  be  found
in  natural  food  stores.  Wlien  a  specific  type  of  fruit
lassi  is  specified,  substitute  a  fruit  appropriate  to  your
body  type.  Remember  to  add  honey  to  tea  only  after  it
has  cooled.
Some  recipes  appropriate  for  your  body  type  may
contain  small  amounts  of  an  ingredient  that  is  not
recommended  by  the  food  charts.  Small  amounts
of  these  foods  will  not  hinder  the  overall  dosha-
benefiting  aspects  of  that  dish.
MENUS  FOR  VATA  TYPES
VATA,  VATA- PITTA,  VATA- KAPHA
Spring
BREAKFAST  (7-8)
Cream  of  Wheat  Porridge  with  raisins
LUNCH  (12-1)
Carrot  and  Broccoli  Soup  with  moist  wheat  bread
fresh  fruits  (grapes,  mango,  melon)  with  yogurt
TEA  (4-4:30)
1  cup  lemon  balm  tea
ginger  cookies DINNER  (6-7)
Seitan,  Daikon,  and  Carrot  Stew
brown  b.ism.iti  rue
Daikon  Pickle  (Mula .Uli.u  I
Almond  and  Ha/eliuit  Cream  Pie
1  glass  spring  water
l  VENING  BREW  (7  7:30)
l  cup  Wai  in  Saffron  Milk
135
m
THE    PRACTICE    OF    AYURVEDA
MENUS  FOR  VATA  TYPES  (continued)
K
Spring
BREAKFAST  (7-8)
Soft  Rice  with  Gomasio
xli  melon  with  touch  of  lime  juice
1  cup  Spice  Tea
LUNCH  (12-1)
Masala  Dosa  or  Rice  Idli
with  Green  Ginger  and  Coconut  Chutney
yogurt  and  fruits EVENING  BREW  (7-7:30)
1  cup  rose  flower  tea
Amasake  and  Cardamom  Pie  (or  pudding)
TEA  (4-4:30)
1  cup  chamomile  tea
Marzipan  Date  Cake
DINNER  (6-7)
Sesame  and  Onion  Sauce
Tofu  and  Broccoli
Cinnamon  Spiced  Wheat
1  glass  spring  water
EVENING  BREW  (7-7:30)
Warm  Almond  and  Nutmeg  Brew
Spring
BREAKFAST  (7-8)
Hot  Milk  Tea  (Chai)
puffed  rice  cereal  with  almond  milk
orange  slices
LUNCH  (12-1)
Plain  Dhal  and  Chapati
Pressed  Red  Radish  Salad
1  glass  spring  water
TEA  (4-4:30)
peach  nectar  diluted  with  sparkling  spring  water W
Summer
BREAKFAST  (7-8)
mixed  fruits  (bananas,  nectarines,  oranges),  or
whole  wheat  bread  soaked  in  almond  milk  with  honey,  or
puffed  rice  or  wheat  cereal  with  hot  milk  and  dates
LUNCH  (12-1)
whole  wheat  noodles  with  Pesto  for  V  Types
Sauteed  Asparagus  with  sprinkle  of  mirin
DINNER  (6-7)
Spiced  Yogurt  Drink
Tamarind  Rice
Dried  Masala  Okra TEA  (4-1:30)
1  cup  peppermint  tea
Fruit  Cobbler
DINNER  (6-7)
Almond  and  Carrot  Rice  Salad
Carrot  and  Oat  Sauce
Vegetable  Stir- Fry  with  Vata  vegetables
EVENING  BREW  (7-7:30)
Warm  Spiced  Soy  Milk
Summer
BREAKFAST  (7-8)
puffed  wheat  cereal  with  warm  milk
1  cup  twig  tea  with  unrefined  brown  sugar
[/2  grapefruit
LUNCH  (12-1)
White  Basmati  Kichadi
Lime  Pickle  (Nimbu  Achar)
1  glass  spring  water
TEA  (4-1:30)
1  cup  fennel  and  peppermint  tea
Blueberry  Pudding  Cake
136
^Cr
EATING   WITH    THE    CYCLES    OF    N  ATU  RE  — S  E  ASON  A  L    MENUS
MENUS  FOR  VATA  TYPES  (continued)
DINNER  (6-7)
Barley  and  Pea  Salad  with  Orange  and  Fennel  Dressing
Oil  Roti  with  Ghee
1  glass  spring  water
EVENING  BREW  (7-7:30)
Warm  Almond  and  Peach  Nectar
1  mango
m Summer
BREAKFAST  (7-8)
whole  wheat  toast  soaked  in  amasake
with  sprinkle  of  orange  zest
1  cup  lemon  halm  tea
LUNCH  (12-1)
udon  noodles  with  mild  tamari  sauce
Mustard  Greens  and  Asparagus  with  Hollandaise  Sauce
1  glass  spring  water TEA  (4-^4:30)
peppermint  tea Peppermint  and  Walnut  Mousse
DINNER  (6-7)
Linguini  with  Beet  Sauce
1  glass  spring  water
seasonal  fruits  (fresh  or  cooked)
EVENING  BREW  (7-7:30)
Warm  Sandalwood  Milk  Brew
TEA  (4-4:30)
wild  ginger  and  spearmint  tea  with  milk
fresh  fruits
DINNER  (6-7)
Creamed  Squash  with  Chapati
Watercress  and  Sesame  Seeds
1  almond  cookie
1  glass  spring  water
EVENING  BREW  (7-7:30)
almond  tea Fall
BREAK


 do w n at t he k it c hen t able. P ut t he sug ar c ubes do w n and sat t he tur pentine
do w n, and said, “ W el l, t his is it. I am eit her g oing t o die or I am g oing t o f ind out
somet hing. ”
I opened t he bo x of sug ar c ubes and put one sug ar c ube on a c er amic pl at e. I t hen opened m y
tur pentine c an, pour ed it int o a t easpoon, and dr ipped t he tur pentine ont o t he sug ar c ube. I
t ook t he sug ar c ube, c he w ed it, and w ashed it do w n w it h w at er. I did not f eel an y diff er ent. I
w ent on about m y business and w ent t o w or k t he ne x t d a y. T he ne x t e v ening, I r etur ned t o
t he same c hair in m y k it c hen and at e 2 sug ar c ubes. A g ain, I did not f eel an y t hing. I bec ame
quit e bold, and on t he t hir d d a y, I at e 3 sug ar c ubes.

T hirt y sec onds af t er t ak ing t he tur pentine, I f elt w onder f ul. M y br ain w as e x c eptional l y c lear ;
I w as f i l led w it h ener g y. I f ound I didn ’t need t o t ak e m y A y ur v edic v it amins, m y meg a
v it amins, m y v it amin C —I ’ d been t ak ing ele v en v it amins a d a y. I f elt so g r eat, I sk ipped m y
v it amins alt og et her t hat d a y. T he sensation of w el l -being w as li k e not hing I had e v er
e x per ienc ed. It w as as if y ear s of f atigue had just e v apor at ed.
I t ook m y 3 sug ar c ubes, st ac k ed t hem up on t op of t he ot her, t ook a t easpoon of tur pentine,
pour ed it o v er t he t op c ube, and t he tur pentine dr ipped do w n t hr oug h t he t op c ube, t he
sec ond c ube, and just ent er ed t he t hir d c ube. I did not let t he tur pentine g et t o t he bott om of
t he 3 c ube. S o, I t ook t hese 3 sug ar c ubes, and just li k e t he f ir st time, I f elt w onder f ul.
I said, “ O k a y, let me k eep tr ac k and see ho w long t his f eeling l ast s. ” W el l, it tur ns out t hat it
w as about 5 d a y s bef or e I f elt li k e ma y be I c ould use a v it amin pi l l. A nd so, I c onc luded t hat 2
sug ar c ubes t w ic e a w eek w as t he dose f or maint aining g ood r esult s.

T he ne x t t hing t o det er mine w as ho w long c ould one t ak e it e v er y sing le d a y w it hout
e x per ienc ing an y ad v er se e v ent s? I t hen t ook tur pentine and sug ar— 3 sug ar c ubes e v er y
sing le d a y f or about a w eek. I did not e x per ienc e an y ad v er se eff ec t s, but I dec ided t hat
w as long enoug h f or t he pur poses of sc ienc e.T he f ourt h d a y, I t ook 4 sug ar c ubes ; t he f if t h d a y I t ook 5 sug ar c ubes, and so on.
F inal l y, on t he se v ent h d a y, I f elt a t w it c h. I c an ’t e x pl ain it, al l I c an t el l y ou is it w asn ’t
partic ul ar l y pleasant or unpleasant, but ha v ing r ead t he bac k of t he tur pentine c an, I
deduc ed t hat t his mig ht be one of t he t hing s t he tur pentine c an w as t al k ing about. I
st opped t ak ing tur pentine f or 2 w eek s, t o let it w ash out of m y s y st em.

T he ne x t t hing I had t o f igur e out w as ho w of t en a per son should t ak e tur pentine and
sug ar. In ot her w or ds, if one t ak es one dose, ho w long is it bef or e anot her dose is
needed t o c ontinue t he impr o v ement c aused b y t he f ir st dose?
1 7
A f t er r isk ing m y lif e in doing al l t his r esear c h, I w ent bac k t o m y mot her and ask ed, “ N o w,
M om, w hat about tur pentine and sug ar? D o y ou r emember an y t hing about tur pentine and
sug ar?"

A nd she t houg ht and t houg ht and t houg ht. M y mot her w as 7 3 y ear s old w hen I ask ed her
t hat question. She sa y s, "Y ou k no w w hat? M y g r andmot her used tur pentine and sug ar. "
A nd
t hat’ s about r ig ht. A 7 3- y ear-old per son in t he 21st c entur y had a g r andmot her, w ho
mig ht
ha v e been ali v e bac k in 1900. S o t hat’ s anot her c ase of tur pentine and sug ar.

T ur pentine is a natur al l y oc c ur r ing subst anc e. It is t he oi l of t he spr uc e tr ee. T his is a
c ommon e v er g r een tr ee in t he U nit ed S t at es, and it is c ompar able t o t ea tr ee oi l of A ustr ali a.
S o tur pentine an oi l t hat oozes out of a tr ee and has g r eat anti biotic and disinf ec t ant
pr operties, among ot her t hing s.
What else ha v e I learned about tur pentine and sug ar o v er the y ear s? W el l,
tur pentine and
sug ar absolut el y c annot be t ak en c asual l y. T ur pentine is a v er y
spec i al subst anc e, and it is
c ommonl y kno wn as paint thinner. B ut not al l paint
thinner is tur pentine.0 8
T hen, I appr oac hed m y mot her, w ho suff er ed f r om c hr onic pain of her f ing er (f or 30 y ear s) and her
k nees (f or 15 y ear s). I e x pl ained t o her t hat I had been t ak ing tur pentine and sug ar f or a w hi le, and
w ould she please tr y it. She ag r eed, and so M om t ook tur pentine and sug ar. H er pain g ot less and
less, and w ent a w a y c omplet el y o v er a per iod of one w eek.

I t hen appr oac hed m y sist er-in-l a w and ask ed her, " W ould y ou t ak e tur pentine and sug ar?"
She had some ac hes, pains, f atigue, and v ar ious v ague, y et anno y ing pr oblems. She t ook tur pentine
and sug ar, and her pains w ent a w a y.

I said, " O h m y g oodness, t his c ould be t he mir ac le r emed y I w as look ing f or!" F r om w or k ing w it h
t hese r el ati v es and a f e w ot her s w ho w er e so k ind as t o v olunt eer, I deduc ed t hat tur pentine and
sug ar is basic al l y


 twinkle in his eyes and a zest for living.)    Anyway, I purchased four little books. These were all written by Dr. H. M. Shelton,
one of the founders of the Society and the mo st prolific author of books about Natural
Hygiene. I thanked Charles and bade him goodbye. I was finally enthused about
something and couldn't wait to get home and begin reading before Corinne returned.
   After seeing the boys were safe, I settled  down in a comfortable chair and examined
the books. They were: Fasting Can Save Your Life, Superior Nutrition, Food
Combining Made Easy,  and The Joys of Getting Well.  I decided to start with the
fasting book, which I immediately opened a nd began reading, defensively I might
add. But soon this defensiveness disappeared and the gates of my mind swung open. This book was not only fascinating, it was thought provoking, enlightening, and it
made sense. For the first time in six years I was truly motivated. I couldn't put the
book down. Hours later, when Corinne returned, I was still reading. I couldn't hide my
elation from her. In fact, I wanted to share this knowledge with her. I could see she was pleased.
   Tired as she was from her meeting, and late as it was, Corinne selected one of the
books and began to read. She, too, could not put the book down. We became obsessed with the idea we must read all the literature possible concerning Natural Hygiene. We
purchased booklets, paper-backs, and hardcover volumes from Charles. I read aloud
to Corinne when she was busy, she read aloud to me when I was busy, and we both
read independently of each other when neither of us was busy--but we read.
   It took several months to study all the material we thought pertinent, yet there was
still much to read, but we eventually accomplished the task. I began to realize
something so simple that it is overlooked, but I feel it has a definite bearing on our
general welfare. This "something" is the fact that doctors study disease, they don't
study health. Of course, my mind analyzed these books critically from a medical
viewpoint and I found the principles of Natural Hygiene physiologically sound. They are in harmony with natural physiologic laws as applied to man. I knew this was the
proper way to live. (I knew it then and I know it now--only with more conviction.)
   It was late summer 1964 when I made my decision. I had to get involved in this
natural way of life. I had the book knowledge and academic background, but now it
had to be used, to be put into practice and experienced. Knowledge and experience
must go hand-in-hand to form a symbiosis--a partnership. But how does one get involved? Who does one contact?
   My friend, Carol Leib, recommended Dr. Robert Gross in Hyde Park, New York,
because she knew him and had undergone fa sts under his supervision. (There are
Hygienic practitioners located around the country, all qualified and experienced, and I
have come to know and love every one of them.) So I put together a letter informing
Dr. Gross of my case history and expressing a desire to put myself under his care. I
wondered how long it would take for him to answer. I was hoping it would be soon,
because time was becoming a critical factor. I had dropped another five pounds and
was down to 140 pounds, giving me a total loss of 30 pounds.
   A week or ten days later, Corinne called me at my office. She was excited because,
as I had already deduced, a letter arrived from Dr. Gross. Corinne wanted to open it,
but I said no. I wanted to be the first to read it. The day couldn't pass fast enough for me now. The clock seemed to stand still as a punishment to me for watching it so
closely. I couldn't wait until my last patient left the office so I could rush home and
open that letter.
   The drive home seemed to take longer than usual. The traffic seemed heavier and
the distance further, but finally I was pulling in the driveway. I left the car and was
through the front door of my home in record time. Corinne handed me the letter,
anxiously watching as I opened it. I sat down and began to read. What my eyes saw,
my mind refused to believe. I re-read the letter. Dr. Gross would not accept me as a patient.
   If I had been on the brink of a nervous breakdown, this letter would have nudged me
over the edge. I had mixed emotions: disgust,  anger, depression, disappointment, and
even self-pity. I was stunned; couldn't think ra tionally. It took a lot of strength to keep
from bursting out crying at the realization that my last hopes were gone.
   I decided that within the next couple of days I was going to make an appointment
with the surgeon and have my "insides" cut out, because I could no longer tolerate this
type of existence. However, within these next couple of days I received
correspondence from Dr. Gross. He told me to disregard the previous letter and that I
should come to Pawling Health Manor if I still wished it, but to be prepared to spend three months away from home. Naturally, no guarantees were made; but he said as
long as I was so determined, he was willing to work with me. I was elated! I felt I
belonged to the human race again. After all, there was nothing to lose and everything to gain. I could always come back and have the operation if this failed, but I could
not, with a clear conscience, undergo the surgery without first trying this last hope. Once the colon and rectum are cut out, they cannot be put back.
   (Bob Gross and I developed a very close re lationship over the years. It was after this
relationship was established that Bob explai ned the reason for his initial refusal to
accept me as a patient. To put it tersely, he thought because of the gravity of my
physical condition, that I might die at the Manor. But there were several things in my favor that prompted him to take a chance: I still had youth and I had that all-important
drive and determination to recover. But one other important factor played a key role,
which I discovered for myself--Dr. Gross' deep compassion for the welfare of a
human being.)
   I began planning for my three-month exile. Personal and private matters were
settled, my wife and I discussed her getting along without me, and a very close friend,
Dr. Newton Karp, offered to give up his day off plus one working day to run my
office two days a week so I wouldn't lose my practice. Our other friends and relatives
assured me they would look after my family while I was away--and they surely did!
   During the interval between making arrangements for my departure and the actual
departure, I received phone calls from various well-meaning relatives and friends.
They said such things as, "You're crazy--don't do it"; "You're making a mistake"; "It's
quackery"; etc., etc. There were many other negative bits of advice given. But there
were a few people who congratulated me on having enough courage to make a decision to break away from the "herd." Why is it that the biggest critics are usually
those who know little or nothing about what they are criticizing?    Advance train reservations were made and I was ready to go. The train was to
depart from the Michigan Central Depot about 7:00 p.m. on September 2, 1964. The trip would take about 13 hours, arriving in Poughkeepsie, New York, at 8:00 a.m. the
following morning. Poughkeepsie is about 15 miles south of Hyde Park and is the
closest stop. It is necessary to take a northbound train back past Hyde Park and into
Rhinecliff, which is five or six miles from Pawling Health Manor at the extreme north end of Hyde Park. A taxi is then taken direct to the Manor.
   I started saying my goodbyes several days  before leaving. I took time to visit Dr.
Kale and told him my plans. He said he couldn't see me wasting my time, but he did
concede that if I was not going to be put on drugs (which I definitely was not--in fact,
this plan of living shuns drugs and other poisons) and I was not going to eat (fasting)
for a while, then it shouldn't be harmful. But Dr. Kale would not concede, in the
slightest, that I could possibly be helped. I did discover that Dr. Kale told another doctor that I would be back to have the operation.
   The dawn of September 2 made its appearance. I was awakened by the sunlight
streaming in through the window and dancing off the walls. I was very tired, since I slept poorly. It was the anticipation of what was to come, plus the fact it was my last
night at home for at least three months. Running to the lavatory half the night didn't
help matters any; neither did the half-dozen trips on awakening--another characteristic
and daily occurrence for those with ulcerative colitis.
   Finally I got down to the business of packing. I began


 relieves flooding within a few rounds.
8. If you continue to feel overwhelmed or out of your depth, seek an
experienced EFT practitioner, a therapist, or other professional for help.
In ConclusionThis chapter covered important foundational concepts, including: how to
get specific when you tap; how to uncover and address aspects within
events; how tapping on one topic will often clear up something seemingly
unrelated (gener alization); how to uncover core issues and limiting beliefs;
how to harvest your negative thoughts, body sensations, and feelings for
EFT; and essential questions to ask yourself to find tapping tar gets.
In the next chap ter, we’ll put everything together with some major EFT
heavy lifters, including the Tell the Story Technique and the Personal Peace
Procedure. Thes e protocols offer you a way to systematically collapse the
emotional impact of past traumas, lar ge and small, from your life.
[contents]7. Emofree.com, Finding Aspects within the EFT T apping Process, www.emofree.com/eft-
tutorial/tapping-roots/aspects.html. Scroll to video session with Dave, video session with Rich.
8. Rue Hass, “Asking good questions to elicit tappable issues,” www.emofree.com/articles-
ideas/general-ideas/to-ask-questions-article.html.
OceanofPDF.comChapter 4
Tried and True EFT Tools
to Support Your Tapping
Why don’t we replay our good memories over and over again the way we
do our bad mem ories? It’s time to put a stop to the endless bad movies. The
EFT tools prese nted here are the workhorses of a sound EFT practice. Tell
the Story Technique, the Movie Technique, and the Personal Peace
Procedure offer you a way to collapse emotional intensity surrounding
bothersome memories (problem stories and experiences) whether they
happened seventy years ago or just yesterday. These techniques combine
everything you have learned so far to resolve tappable issues  safely and
gently, minimizing suffering. We’ll also briefly cover the Tearless Trauma
Technique and Chase the Pain, which are fully covered in Chapter 8. These
Gold Standard techniques are the basis of any solid EFT personal or
professional tapping practice. Over time you’ll get the hang of them and
call on these techniques regularly.
Tell the Story T echnique
The Tell the Story Technique guides you through a traumatic event or part
of a traumatic event that lasted three minutes or less. It has at least one or
two emotional spikes and goes scene by scene while you tap, focusing on
how upset you are as you tell the story now, not how upsett ing it was when
it happened.
Telling the story means also seeing, hearing, touching, tasting, and even
smelling it. Tell the story as if you were talking to a supportive  listener. As
much as possible, start the story from a place of neutral intensity. As you
start to feel some intensity, stop immediately and tap on the part of the storythat is upsetting. Don’ t move forward in the story until the intensity about
that bit of the story drops to a 2 or below (ideally 0). Then continue telling
the story  just before wherever you left off to see if there’ s any intensity
before moving on to the next aspect for which you encounter intensity. You
move through the story bit by bit, stopping at each moment of intensity or
aspect and tapping it down. T est each result befor e moving on.
Vividly visualize the story, scanning for upsetting aspects. Projecting
scenes using an imaginary wall or window as a movie screen is a neat way
to see the story  and distance yourself emotionally while simultaneously
clearing the associated energy disruption. Projecting the story on the screen
also gives you a way to vividly recall it once you have comple ted the Tell
the Story technique to see if there’ s anything that is still outsta nding to be
tapped down. Once you can tell/see/hear the entire story without any
intensity, you will feel neutral about the problem that plagued you, a sign
that the ener gy disruption is no longer present. Y ou then experience relief.
Getting the hang of the Tell the Story Technique takes practice. How
many people can break a story  down into minute bits and recognize the
emotional charge on each bit of the story? You aren’ t used to chunking
stories down into little bite-si zed bits of emotions and sensations and
tapping on each one, which is what this technique asks of you. Over time,
you’ll train yourself and you can return to this book for guidance whenever
you like.
The Movie T echnique
The Movie T echnique is primarily used when working in a group or one-on-
one with a practitioner to keep the issue in question private. It is similar to
Tell the Story with one key difference: Instead of speaking the story out
loud, you visualize or picture the event on a big movie screen.
The T earless T rauma T echnique
When you believe or know tackling the story would emotionally swallow
you up, you can apply the Tearless Trauma Technique. It is a way to avoid
unnecessary emotional pain by taking the intensity off before you actuallystart telling the story. While this technique is most often used when you are
working with an EFT Practitio ner, it can also be used to bring intensity
down enough to apply T ell the Story on your own.
In this technique, you don’t go into the story at all. Rather, you maintain a
distance and guess what your intensity would be if you were to tell the
story. To take the edge off, you can give the story a nickname that has
nothing to do with the event. Then you tap on the big problem until you feel
on stable ground thinking about it, at which point you can perform Tell the
Story.
The Tearless Trauma Techniqu e helps you maintain your power and
emotional balance as you process really dif ficult issues.
Step by Step: T ell the Story T echnique
Although you’ll  find these direc tions work for both Tell the Story and the
Movie Techniques, I’ll use Tell the Story as the main example and in the
case study that follows.
Step 1. Choose an upsetting event from your past. The specific event
should have a beginning, middl e, and end and be three minutes or less in
length.
Step 2. Name or title your story (movie). A story about how upset Dad
was with me when I broke his favorite fishing rod might be titled  “Fishing
Rod Upset.” Falling out of my desk in third grade and everyone laughing at
me might be “Humiliation.”
Step 3. What’ s your intensity just thinking about the story? If the
story/event is so highly charged that you cannot even think about it or say
the name of the story or movie without getting extremely upset (anything
above a 5), try the Tearless Trauma Technique first before going into the
story. Tap on your concern about even telling the story until you feel calm
enough to begin focusing on it. Give your story a code word that has
nothing to do with the story itself (like the word “blue,” for example), and
then tap on your fear of telling the nicknamed story. Nicknami ng providesdistance from the story’ s emotional aspects. You may need to tap several
rounds until you feel calm enough to go forward with the story. Here are
some examples for you to adapt:
“Even though I’m scared to tell this story called X, I deeply and
completely accept myself.”
“Even though I can’ t talk about ‘blue’ yet, I am safe and sound.”
“Even though this is the big one, I accept myself and how I feel.”
“Even though I haven’ t ever been able to think about this without
getting upset, I deeply and completely accept myself.”
“Even though this story feels bigger than me, I love myself anyway.”
“Even though just thinking about telling the story makes me teary-
eyed, I deeply and completely accept myself.”
“Even though I’m not sure what will happen if I do tell this story, I
survived and am safe and sound right now.”
Another tip for distancing is to tell the story in third person, as if it were
happening to someone else. When your intensity saying the name or
thinking of the story is a 5 or below, you can move on.
Step 4. Start to tell the story. Start telling the story out loud or watching
the movie from a neutral place, before the upset happened. For example,
neutral in the Fishing Rod Upset looks like this: “I wanted to go fishing and
took Dad’ s rods without telling him. Didn’ t catch anything, came home,
forgot the rods were in the trunk ….”
At this point, I feel a twinge in my stomach and a feeling of guilt—time
to stop and tap. Stop the moment you feel any spike in intensity on any
aspect of the story and tap on that one bit.
Step 5. Pay close attention to feelings, sensations, details, thoughts, and
beliefs. When you are activated or triggered by an aspect, stop. Aspects
include problem thoughts, beliefs, feelings, and body sensatio ns such assharp or sudden pains, sudden fatigue, hunger, numbness, or just an
awareness of a certain area in the body. You can even ask abou t where you
are feeling this in your body to uncover an aspect. Allow all of


  f o r m  w e  w o u l d  w i s h,
b u t  i t  w i l l  b e  t h e r e  i n  a  f o r m  t h a t  G o d  d e t e r m i n e s.
O n e  d a y  I  h e a r d  a b o u t  a  w o m a n  I  h a d  k n o w n  m a n y  y e a r s
e a r l i e r.  S h e  h a d  s u d d e n l y  s t o p p e d  s p e a k i n g  t o  m e,  a n d  I
d i d n ’ t  k n o w  w h y.
T h e n  I  t h o u g h t  a b o u t  i t,  a n d  I  d i d  k n o w  w h y.
I  h a d  m a d e  a  c o m m e n t  a b o u t  h e r  t h a t  h a d  p r o b a b l y
r e a c h e d  h e r  e a r s.  I t  w a s n ’ t  a  v i c i o u s  o r  c r u e l  c o m m e n t,  b u t
i t  w a s n ’ t  g r a c i o u s  e i t h e r.  I ’ d  p u t  i t  i n  t h e  c a t e g o r y  o f
u n c o n s c i o u s  a n d  u n k i n d.
S o  h e r e  i t  w a s,  o v e r  t e n  y e a r s  l a t e r,  a n d  s h e  h a d  j u s t  d o n e
s o m e t h i n g  r e a l l y  w o n d e r f u l.  I  w a n t e d  t o  a c k n o w l e d g e  h e r,
a n d  I  a l s o  w a n t e d  t o  t e l l  h e r  h o w  s o r r y  I  w a s  f o r  h a v i n g
m a d e  s u c h  a  w r o n g - m i n d e d  c o m m e n t  a l l  t h o s e  y e a r s  e a r l i e r
a n d  a s k  h e r  t o  f o r g i v e  m e.  I  d i d n ’ t  k n o w  h e r  a d d r e s s  o r
w h e t h e r  o r  n o t  s h e  w o u l d  r e a d  m y  l e t t e r.  B u t  i n  m y  h e a r t  I
a t o n e d.  I  r e a l l y  g o t  t h a t  I  h a d  b e e n  l e s s  t h a n  t h e  p e r s o n  I
s h o u l d  h a v e  b e e n,  a n d  I  w a s  e a g e r  t o  m a k e  a m e n d s.T h e  v e r y  n e x t  d a y  I  w a s  c a l l e d  b y  a  r e p o r t e r  f o r  a  m a j o r
E u r o p e a n  n e w s p a p e r.  T h e y  w e r e  w r i t i n g  a n  a r t i c l e  a b o u t
h e r,  a n d  t h e y  a s k e d  m y  o p i n i o n.  I  h a d  t h e  o p p o r t u n i t y  t o  g o
o n  a n d  o n  a b o u t  h o w  w o n d e r f u l  s h e  i s,  w h a t  g o o d  t h i n g s
s h e ’ s  d o n e — i n  a  v e n u e  w h e r e  I  c o u l d  b e  f a i r l y  c e r t a i n  i t
w o u l d  r e a c h  h e r  e y e s.  S y n c h r o n i c i t y  i s  t h e  h a n d w r i t i n g  o f
G o d :  a s  s o o n  a s  I  a t o n e d,  t h e  e n t i r e  u n i v e r s e  w a s
p r o g r a m m e d  t o  c a t c h  u p  t o  m y  c o r r e c t e d  p e r c e p t i o n.
W h e n  o u r  t h i n k i n g  i s  c o r r e c t e d,  t h e n  s o  i s  o u r  w o r l d.
W e ’ r e  p u n i s h e d  n o t  f o r  o u r  s i n s  b u t  b y  o u r  s i n s.  A n d
t h r o u g h  p r a y e r,  t h e y  a r e  t r a n s f o r m e d.
“ P r a y e r  i s  t h e  m e d i u m  o f  m i r a c l e s ….  T h r o u g h  p r a y e r
l o v e  i s r e c e i v e d,  a n d  t h r o u g h  m i r a c l e s  l o v e  i s  e x p r e s s e d. ” *
I f  y o u  w a n t  a  m i r a c l e  i n  y o u r  l i f e,  s i m p l y  p r a y  f o r  o n e.  F o r
a s  l o n g  a s  y o u  a r e  w i l l i n g  t o  c h a n g e  y o u r  m i n d,  t h e n  G o d
w i l l  c h a n g e  y o u r  l i f e.

 C H A P T E R  F I V E
F r o m  A s k i n g  G o d  t o  C h a n g e  t h e  W o r l d  t o
P r a y i n g  T h a t  H e  C h a n g e  U s

J e s u s  s a i d,  “ B e  o f  g o o d  c h e e r, ”  w h i c h  i s  c e r t a i n l y
p o s i t i v e.  B u t  t h e n  h e  a d d e d,  “ f o r  I  h a v e  o v e r c o m e  t h e
w o r l d. ”  H e  d i d n ’ t  s a y,  “ I  h a v e  f i x e d  t h e  w o r l d, ”  b u t  r a t h e r,
“ I  h a v e  o v e r c o m e ”  i t.  T h e  d i f f e r e n c e  b e t w e e n  f i x i n g  t h e
w o r l d  a n d  o v e r c o m i n g  i t  i s  h u g


 l  j o b. ”  A n d
o t h e r,  v e r y  p e r s o n a l  g u i d a n c e  h a s  l i t  m y  w a y  a t  o t h e r  t i m e s.
T h e  s a m e  i s  t r u e  f o r  m a n y  o t h e r s  I  k n o w.  T h e r e  a r e  m o r e
d i m e n s i o n s  o f  c o n s c i o u s n e s s  t h a n  t h e  e g o ’ s  w o r l d v i e w
d e e m s  p o s s i b l e  o r  r e a l.
T h e  v o i c e  f o r  G o d  d o e s n ’ t  i g n o r e  t h e  r e a l i t i e s  o f
p r a c t i c a l  e x i s t e n c e.  T h e  H o l y  S p i r i t  u n d e r s t a n d s  t h e  w o r l d
y e t  u n d e r s t a n d s  i t s  p l a c e  i n  G o d ’ s  s c h e m e  o f  t h i n g s  a s  w e l l.
H e  i s  l i k e  a n  a m b a s s a d o r  f r o m  G o d,  e n t e r i n g  t h e  w o r l d l y
i l l u s i o n  w i t h  t h e  f u n c t i o n  o f  g u i d i n g  u s  b e y o n d  i t. *  H e
s h o w s  u s  h o w  t o  d w e l l  o n  t h e  e a r t h  w h i l e  s t i l l  h o l d i n g  o n  t o
t h e  p r i n c i p l e s  o f  h e a v e n.  H e  d o e s n ’ t  t e a c h  u s  t o  i g n o r e  t h e
w o r l d  o r  o u r  w o r l d l y  r e s p o n s i b i l i t i e s.  H e  s i m p l y  t e a c h e s  u s
h o w  t o  l i v e  o u r  l i v e s  w i t h  d e e p e r  m e a n i n g  a n d  i n  a  w a y  t h a ts e r v e s  t h e  w o r l d  b e s t.  I n  t h a t  w a y,  w e  p a r t i c i p a t e  i n  a
c o l l e c t i v e  e f f o r t  t o  r e c l a i m  t h i s  r e a l m  f o r  l o v e.
M a n y  t i m e s  w e  d o  h e a r  G o d ’ s  g u i d a n c e  b u t  w e  s i m p l y
c a n ’ t  s q u a r e  i t  w i t h  w h a t  o u r  m o r t a l  m i n d s  b e l i e v e.  “ W h y
w o u l d  s p i r i t  d i r e c t  m e  t o  g o  t o  C h i c a g o  i f  S e a t t l e  i s  w h e r e
t h a t  j o b  i s? ”  O n l y  a  y e a r  l a t e r  w i l l  y o u  k n o w,  a n d  y o u ’ l l  f e e l
b i t t e r l y  d i s a p p o i n t e d  i f  y o u  m i s s e d  o u t  o n  s o m e t h i n g  g r e a t
i n  C h i c a g o  a n d  f i n d  y o u r s e l f  s a y i n g,  “ I  h a d  a  f e e l i n g  I
s h o u l d  g o  t h e r e! ”  O n c e  y o u ’ v e  m e s s e d  u p  e n o u g h  t i m e s
b e c a u s e  y o u  d i d n ’ t  f o l l o w  y o u r  i n n e r  g u i d a n c e,  y o u  b e c o m e
m u c h  m o r e  o b e d i e n t.  G o d  h a s  o n l y  o u r  h a p p i n e s s  i n  m i n d
— a n d  t h e  h a p p i n e s s  o f  e v e r y  l i v i n g  t h i n g.  O n c e  w e  r e a l i z e
t h a t,  H i s  p a t h  b e c o m e s  m u c h  e a s i e r  t o  f o l l o w.

F o l l o w i n g  L o v e

O b e d i e n c e  t o  G o d  m e a n s  a  w i l l i n g n e s s  t o  f o l l o w  t h e
d i c t a t e s  o f  l o v e :  t h o u g h t s  a n d  b e h a v i o r  p r e s c r i b e d  f o r  u s  b y
a  f o r c e  t h a t  w a n t s  o n l y  o u r  h a p p i n e s s  a n d  g o o d,  a s  o p p o s e d
t o  t h o u g h t s  a n d  b e h a v  i o r  m a s q u e r a d i n g  a s  o u r  s e l f - i n t e r e s t
b u t  t h a t  a r e  i n  f a c t  o u r  o w n  s e l f - d e s t r u c t i v e n e s s.
T h i s  m a k e s  f o r  a  r a d i c a l  d e p a r t u r e  f r o m  a  t r a d i t i o n a l
n o t i o n  o f  G o d  a s  s t e r n,  f r o w n i n g,  j u d g m e n t a l,  o r  n a r r o w.
T h e  p u r p o s e  o f  o u r  l i v e s  i s  t o  b e  h a p p y ;  G o d  w a n t s  u s  t o  b e
h a p p y,  f a r  m o r e  t h a n  w e  s e e m  t o  w a n t  i t  f o r  o u r s e l v e s.  I t ’ sc o n t r a r y  t o  m u c h  o f  t r a d i t i o n a l  r e l i g i o u s  t e a c h i n g  t o  b e l i e v e
t h a t  s u r r e n d e r  t o


simplest recognition of what is true and
outcome of constantly choosing the
says yes or no. It tells us that that whichitself. Humanity is no longer resigned to
what is false, or the discourse would long
negative and thus isolating oneself from
is aligned with heaven makes us go
passively paying the price of ignorance,
ago have reached some consensus.
love.
strong and that which is aligned with hell
or its communal consciousness would not
makes us go weak.
(241) And it is clear from common human
Enlightened beings have always
have risen to its new level. From this
conduct that even if the intellect could
described the general populace as being
The ubiquitous human ego is actually not
time forth man may choose to no longer
reliably arrive at this basic conclusion, it
trapped in a dream; the majority of
an "I" at all; it is merely an "it." Seeing
be enslaved by darkness; his destiny can
still tacks the power to stop the ef fect ofpeople are driven by unseen forces, and
through this illusion reveals an endless
then be certain.
negative fields. W e remain unconscious
most of us are in despair over this fact a
Cosmic joke in which the human tragedy
Gloria in Excelsis Deo.
of the causes of our af flictions while the
great deal of our lives. W e pray to God to
itself is part of the comedy. The irony of
(A possible solution to all of man’ s pr oblems:
intellect dreams up all kinds of plausible
relieve us of the burden of our sins, and
human experience is in how fiercely the
Absolute Fr eedom which entails living above
excuses, hypnotized by these same by confession we look for relief.
ego fights to preserve the illusion of a
earth without boundaries, without fear, with
forces. Even when a person intellectually
Remorse seems woven into the fabric of
separate, individual "I" even though this
the fr eedom and Love to enjoy the experienceknows his behavior is self-destructive,
life. How can salvation(242) be possible,
is not only an ontological impossibility
in a craft you can call your own. And it won’ t
this knowledge has no necessary then, for those who have unwittingly
but the wellspring of all suf fering.
be known until it’ s tried. Love to all, T racy)
deterrent ef fect whatsoever intellectual
become ensnared by such destructive
Human reason exhausts itself ceaselessly
recognition of our addictions has never
influences?
to explain the inexplicable. Explanation
given us power to control them.
itself is high comedy, as preposterous as
APPENDIX B
In fact, even from a merely scientific
trying to see the back of one's own head,
In scripture we are told that man is
viewpoint, salvation is indeed possible.
but the vanity of the ego is boundless,
Details of Kinesiologic T estingaf flicted by forces unseen.2 It is a
In truth, it is guaranteed by the simple
and it becomes even more overblown in
commonplace of our century that silent,
fact that the ener gy of a loving thought is
Scientific validity depends on
this very attempt to make sense of (243)
invisible rays of ener gy are emitted by
enormously more powerful than that of a
replicability. T o insure reliable
nonsense. The mind, in its identity with
innocent-looking objects. The
negative one. Therefore, the traditional
duplication of results, the kinesiologic
the ego, cannot, by definition,
discoverers of radium paid for this
solutions of love and prayer have a sound
testing technique used for all the research
comprehend reality; if it could, it would
realization with their lives. Roentgen x-
scientific basis; man has within his own
cited in this book is described in detailinstantly dissolve itself upon recognition
rays are lethal, and radioactive emissions
essence the power of his own salvation.
below. It is essentially the same method
of its own illusory nature. It is only
kill silently, as does radon. The attractor
developed by Dr. John Diamond in his
Humanity is an af fliction with which we
beyond the paradox of mind transcending
ener gy fields that destroy us are equally
pioneering work in Behavioral
all are burdened. W e don't remember
ego that that which Is stands forth self-
Kinesiology.
asking to be born, and we inherited
evident and dazzling in its infinite
1 19
majority of a lifetime. And the most
invisible and no less powerful, though far
thence a mind so limited it is hardly
Absoluteness. And then all these words
common and insidious addiction is tomore subtle.
capable of distinguishing that which
are useless.
denial, which benights us through our
When it is said that someone is
enhances life from that which leads to
But perhaps from compassion for each
intellectual vanity.
"possessed," what is meant is that his
death.3 The whole struggle of life is in
other's blindness, we can learn to for give
The intellect, contrary to its delusions of
consciousness has become dominated by
transcending this myopia. W e cannot
ourselves. Peace can then be our assured
grandeur, not only larks the ability to
negative attractor fields from which he
enter into higher levels of existence until
future. Our purpose on earth may remain
recognize falsehood, but grossly lacks the
cannot extricate himself. By this
we advance in consciousness to the pointobscure, but the road henceforth is clear.
necessary power to defend itself, even
definition we can see that whole
where we overcome duality and are no
W ith the consciousness level of humanity
had it the capacity for discernment. Is it
segments of society are so thoroughly
longer earth-bound. Perhaps it is because
finally above 200, we may expect great
irreverent, in light of history's enormous
possessed that they themselves are totally
of our collective will to transcend that we
transformations throughout human
accretion of works of intellectual unconscious of their motives, W isdom
have earned the capacity to finally
culture as mankind becomes more
speculation, to say that man's vaunted
tells us one worships either heaven or
discover an inborn compass to lead us
responsible for its knowledge, and thus
capacity of reason lacks the critical
hell and will eventually become theout of the darkness of ignorance. W e
its deeds. W e have become fully
faculty of discernment.' The whole field
servant of one or the other. Hell is not a
needed something very simple, which
accountable whether we like it or not. W e
of philosophy is merely evidence that
condition imposed by a judgmental God,
could bypass those traps of the wily
are at the point in the evolution of our
man has struggled and failed for but rather the inevitable consequence of
intellect for which we have paid such an
collective awareness where we may even
thousands of years to arrive at the
one's own decisions. Hell is the final
enormous price. This compass merely
assume stewardship of consciousness
simplest recognition of what is true and
outcome of constantly choosing the
says yes or no. It tells us that that which
itself. Humanity is no longer resigned to
what is false, or the discourse would longnegative and thus isolating oneself from
is aligned with heaven makes us go
passively paying the price of ignorance,
ago have reached some consensus.
love.
strong and that which is aligned with hell
or its communal consciousness would not
makes us go weak.
(241) And it is clear from common human
Enlightened beings have always
have risen to its new level. From this
conduct that even if the intellect could
described the general populace as being
The ubiquitous human ego is actually not
time forth man may choose to no longer
reliably arrive at this basic conclusion, it
trapped in a dream; the majority of
an "I" at all; it is merely an "it." Seeing
be enslaved by darkness; his destiny can
still tacks the power to stop the ef fect of
people are driven by unseen forces, and
through this illusion reveals an endlessthen be certain.
negative fields. W e remain unconscious
most of us are in despair over this fact a
Cosmic joke in which the human tragedy
Gloria in Excelsis Deo.
of the causes of our af flictions while the
great deal of our lives. W e pray to God to
itself is part of the comedy. The irony of
(A possible solution to all of man’ s pr oblems:
intellect dreams up all kinds of plausible
relieve us of the burden of our sins, and
human experience is in how fiercely the
Absolute Fr eedom which entails living above
excuses, hypnotized by these same by confession we look for relief.
ego fights to preserve the illusion of a
earth without boundaries, without fear, with
forces. Even when a person intellectually
Remorse seems woven into the fabric of
separate, individual "I" even though this
the fr eedom and Love to enjoy the experience
knows his behavior is self-destructive,
life. How can salvation(242) be possible,is not


 nurture techniques, and the eastern Tao
ist school, which ain1 at dual training for shared pleasure.
After diligent and sufficient training. a chi-krmg practitioner
of either sex often discovers that sexual arousal is heightened and
quickened, and sexuJl vigor greJtly increased. Anecdotes testify
to the disappear ance or dirninution of such problcn1s as irnpo
tencc, pren1ature ejaculation, and frigidity. And rnany n1en clain1
to have achieved total orgasrn control; if required, they could
carry on sexual intercourse as long as they want without ernitting.
()f course, dogged endurJnce tor a rnan dot.'s not necessarily
rnean sexual pleasure t"lH his partner, but it is useful if net.·ded.
Many of the arnorous ernpcrors of the past learned thest.' JS
pects of the Art of Bl·lkharnber, to their ddight. And quite a few
ancient Chincsl' royal wonll 'll were known atkpts of n1ind-body
cont rol for sexual pkasurc. Two an1ong then1 were Chao Fci-yi,
who successfully nusqucraded Js a virgin for three nig hts for the Sexu al Vitality from the Sea of Chi
Han emperor Cheng, and Hsia Chi, the femme fatale whose lov
ers flaunted her underwear in the royal court. By devotion to chi
kung practices such as contracting the rectum while breathing in,
and mentally willing the chi to sink into the sea of chi and the cin
nabar field for regeneration and enrichment, they and others
reaped bountiful rewards in bed.
For sexual purposes, chi also can be manipulated externally
with various techniques. Ancient Chinese erotic massage, for
example, combines traditional therapeutic massage with acu
pressure, to treat frigidity and impotence, strengthen sexual
stamina, or arouse sexual desire. The theories of chi and acu
pressure are intriguing. The ear, for instance, is said to have 120
acupoints. Theoretically, a lazy person can avoid all those ex
hausting gymnastics and still enjoy the benefits of whole-body
exercises by simply pressing and massaging specific points on
his ear.
By massaging the top and middle cavities and the front wall of
the ear canal with a finger daily, one can strengthen sexual vitality.
A woman who massages her breasts daily stimulates production
of sex hormones, thus heightening her sexuality and facilitating
her milk production if she is nursing. Massaging the groin at the
juncture of the lower abdomen and thighs is a recommended
mind-body sexual therapy. Male masturbation, however, has al
ways been discouraged in Chinese sexology, because of the loss of
semen.
There is yet another esoteric but effective practice of manip
ulating chi for sexual purposes. A number of acupoints, when
stimulated in the proper way, can effectively treat impotence,
premature ejaculation, insufficient erection, frigidity, menstrual
irregularity, and other dysfunctions. Most of these points are in
volved also in strengthening sexual stamina and arousing desire.
These sexually sensitive areas might be termed "sex points,"
or better, "love points." Some of them are in the so-called erog
enous zones, while others arc not; most are on the lower torso and
legs. The mor e effectiv e ones, including the sea of chi, are imtne
diatdy adjacent to the cinn abar field. When they arc stimulated
with adroit acu pressu re and massa ge as part of love-play, a con
summat e bedch amb er artist can do wonders with these love points.
These arc not simple push- butt ons of lust, however: if some of
the love poi nts arc pressed too heavily, or jabbed t(lrn:fully. scri-
,,� THE ART OF THE BE DCHAM BER
ous injury or even death may result. Specific instructions on love
points are given in chapter 15.
All ancient Chinese mind-body practices to invigorate sex
uality are intitnately linked to the life-energy stored in the myste
rious cinnabar field and the elusive sea of chi. This inner region of
the lower torso is the fountainhead of life-force which benefits
health and longevity in general, and sexual vitality in particular.
Ancient Chinese physicians and sexologists emphasized the im
portance of health tonics and mind-body practices. They believed
they had found the Fountain of Youth somewhere in the cinnabar
field. Whether this was wishful thinking or not remains to be
s�n. Either way, in the spirit of scientific experiment, it is enjoy
able to contemplate the navel and exchange chi with a beloved
partner in a bedroom. Part Three
AN CIE N T SEC RETS
FOR MODE RN LOVERS
THE COLORFUL SEXUAL MANNERS AND MORE S of a bygone age and
the mystique of the ancient sexology classics deserve more than
casual attention. Their universal themes may contain valuable hints
for modern men and women. It should be noted that many of the
"revolutionary" ideas of contemporary sexologists, including
Masters and Johnson-so different from the traditional ones in
the West only decades ago-appear to echo some of the tenets ad
vocated by ancient Taoists.
The relentless pursuit of sexual vitality in ancient China was
inspired by the Taoist belief in physical itnmortality, and sustained
by a pragmatic desire to satisfy all the spouses of a polygan1ous
159 AN CIENT SECR ETS FO R MODERN LO VERS
husband. These are not the goals of our times. The Art of the
Bedchamber does, however, have a message for us. To nurture our
life-energy and sexual chi with certain foods and herbs, to train
our sexual muscles and nerves with exercise and therapy, and to
use n1ind-body erotic techniques to make sexual unions benefi
cial and pleasurable: these purposes and practices are universal
and timeless.
Modern lovers with a monogamous lifestyle can spice up their
sex life immensely if they borrow some of the erotic techniques
taught by the Taoists. These ancient secrets can be used directly or
modified for one's own lifestyle. They need no proof in the mod
ern laboratory. To sophisticated modern lovers, every bedroom is
a laboratory for love. 12
The Mystic Master
of the Grotto,
and Masters and Johnson
Where Ancient Taoists
and Modern Sexologists Meet
SOME OF THE LATE ST THEORIE S of modern sexologists agree with
those propounded by Chinese Taoists one to two thousand years
ago. This is all the 1nore ren1arkable when we compare the evolu
tion of the two groups. The Taoists advanced their theories in a
tolerant milieu for a thousand years; then they were swept away
by the nco-Confucian tidal wave which covers China to this day.
In the West, early sexologists had to contend with the Victorian
social-religious attitude, which was extremely uneasy about hu
man sexuality. Only in recent decades have sexologists been able
to conduct their studies with relatively n1ore science and less so
cial pressure.
It is enlightening to view the similarities and differences be
tween the observations of the ancients and those of the moderns.
The basic pren1ise of the Taoists was that good sex pron1otes
health and lon gev ity. Regular and enjoyable sexual activiti es hring
health and long life to men and wom en. The 'T.1oists advocated the
golden 1nean, frowning on both celibacy and sexual excess. Early
I(, I... N ( · I I' N l S f. ( R I' I S I I I R M I I I I I' R N I (I V t: f� S
Taoists may have linked sex to immortality, and later pluck-and
nur ture extremists may have been obsessed with one partner's ex
trac ting orgasmic secr etions from the other without ejaculating,
but mainstream Taoists advoca ted another golden mean �ex for
health, youthfulness, and longevity. Thei r intuiti ve attitude ap
pears to be confirmed by the latest findings of modern scientists
about the link between sex on the one hand and health, aging, and
longevity on the other.
Admittedly, there is little direct laboratory proof, but proliferat
ing indirect evidence has shown a strong correlation between sex
and healthy longevity. Increasing numbers of sexologists and ger
ontologists today are aware of such a correlation.
SEX AND AGING
In I635, when the English longevity champion Thomas Parr died
at the reputed age of I 52, the celebrated English surgeon William
Harvey performed an autopsy on him. Harvey reported that Parr
had unusually heavy, well-developed testicles for his age. The
twentieth-century Swiss gerontologist Paul Niehans had advo
cated that the secretions of endocrine glands, especially the gonads
(sexual glands), were related to longevity. Niehans claimed that
Parr's long life was due to his


 happiness that is seeking us.
The happiness we seek is the happiness we are.’
– rupert spira‘
Rupert Spira is renowned for his ability to
guide people to a direct experience of their
innate happiness or true nature. He is a teacher
of the Direct Path, which is the epitome of the
non-dual understanding that lies at the heart
of all the great religious and spiritual traditions,
such as Advaita Vedanta, Kashmir Shaivism,
Hinduism, Buddhism, mystical Christianity,
Sufism and Zen.

You Are the
Happiness You Seek

 Uncovering the Awareness of Being
rupert spiraIn this book, Rupert Spira distils the message of all the great
religious and spiritual traditions into two essential truths:
happiness is the very nature of our self or being, and we share
our being with everyone and everything.
Drawing on numerous examples from his own experience,
Spira demonstrates that to seek lasting happiness through
objects, situations and relationships is destined for failure
and disappointment, and skilfully guides the reader to
recognise that we are already the happiness we seek.
This book is for anyone who yearns for lasting happiness
and is open to the possibility that it is continuously available
within ourselves, irrespective of our circumstances.
Could there be any greater discovery in life than to know
that we are already that for which we long?  How may we find lasting peace and happiness?

‘I’ve gained deeper understanding listening to Rupert Spira
than I have from any other exponent of modern spirituality. ’
deepak chopra‘Rupert Spira’s articulate and very intimate style of teaching
is truly transformational. I’ve read and treasure all of his books. ’
– rhonda byrne, author of The Secret and The Greatest Secret

‘Let Rupert Spira, one of the ﬁnest teachers of the present time,
gently guide you home to your innate peace and happiness. ’
– peter russell, author of Letting Go of Nothing
*     *     *
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You Are the
Happiness You Seek
Uncovering the Awareness of Being
rupert spira
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 T o be open to the source of all happiness is the highest religion.
j. krishnamurti  contents
Acknowledgements                                                                                ix
introduction           A Silent Prayer                                                    1
chapter one              The Search for Happiness                                   5
chapter two            Know Thyself                                                    15
chapter three          Are You My Self?                                               21
chapter four           The Art of Self-Enquiry                                    27
chapter five              The Essence of Meditation                                33
chapter six               The Ultimate Prayer                                         43
chapter seven          The Silent Presence of Awareness                       53
chapter eight           The Open, Empty, Aware Space                        65
chapter nine             Peace and Happiness Is Our Nature                  71
chapter ten              A Belief in Separation                                       77
chapter eleven         There Is Only One Self                                     83
chapter twelve         Who Is It That Suffers?                                     91
chapter thirteen      Our Innate Happiness                                      99
chapter fourteen     Suffering Is Our Own Activity                        107
chapter fifteen        The Way of Surrender                                      117
chapter sixteen        Take Refuge in the Now                                  125
chapter seventeen    Attending to Painful Emotions                        133
chapter eighteen      The Unity of Being                                         147
chapter nineteen     The All-Pervasive Spirit                                   157
conclusion                  An Invitation                                                   173
Quotation Sources                                                                                179 acknowledgements
I would like to thank all those who have helped with the editing, designing
and publishing of this book, including all those who have attended my
meetings in person or online, the responses to whose questions are woven
into its pages.
     In particular, I would like to thank Caroline Seymour, Jacqueline Boyle,
Bridget Holding and Lynne Saner for their editorial work, and Rob Bowden
for preparing the manuscript for publication.
     I would like to thank Ruth Middleton and Francesca Rotondella, without
whose support in the background I’m not sure this book would have ever
emerged, and Stuart Moore and T om Tarbert for their generosity and kind -
ness. I would also like to thank everyone at New Harbinger Publications for
their continued help and support.  introduction
A Silent Prayer
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
t. s. eliot
It is mid-afternoon on the 20th of March 2020, and a silent, invisible intruder
has brought humanity to a standstill. Almost overnight I have cancelled all
live speaking engagements for the foreseeable future and have transferred my
activities online. My first online retreat, with five hundred people from
around the world, will shortly begin.
     When holding a meeting or retreat, I do not plan what I am going to
say. I often sit quietly in an attitude of unarticulated prayer that my under -
standing, such as it is, might formulate itself in response to the moment.
And this is no ordinary moment.
     I check my emails, and my attention is attracted to one whose subject is
World Happiness Day. A friend has sent me a message letting me know that
today, the Spring Equinox, has, since 2006, been designated by the UN an
international day of happiness, in honour of the understanding that ‘the hap -
piness, well-being and freedom of all life on earth is the ultimate purpose of
every human being, nation, and society’. *
     How poignant and how ironic, when the world finds itself plunged into
a crisis which will bring untold distress and hardship to so many people, that
this day should be consecrated a day of happiness, well-being and freedom.
     The familiar objects, activities and relationships that we take for granted
are rapidly being removed from us: the freedom to earn a living, to socialise
and to travel, a plentiful supply of food and goods in shops, education for
our children and grandchildren, and security for our future.
* See https://www.dayofhappiness.net.you are the happiness you seek
     But what about happiness? Can it be given and withdrawn? If so, by whom
or what? What is its cause? Is it something that is taken in from the outside,
or does it originate within us? Is there such a thing as lasting peace and happi -
ness, or is this destined to alternate with suffering for the rest of our lives?

These questions have troubled the minds of innumerable people for thou -
sands of years, and as I ponder them I recall the first time they formulated
themselves in my mind. It was 1980  and I was twenty years old, living on
the edge of Bodmin Moor in Cornwall in the South West of England, study -
ing pottery with Michael Cardew, then eighty years old and one of the
founders of the British Studio Pottery movement.
     It was a somewhat monastic existence, and in many ways life at Wenford
Bridge – Michael’s home and pottery – resembled an apprenticeship with
an old Zen master. However, I had a friend, and, although we rarely saw
each other due to the remoteness of my circumstance, her presence in my
life was a source of consolation and happiness.
     Every Friday evening after dinner, I would walk a mile or so up the hill
to the phone box on the edge of the village of St. Breward, beneath which
the pottery was situated, and call my companion. It was something of a ritual
whose anticipation and memory, as much as the event itself, sustained me
throughout the week.
     On this occasion, the quality of her first ‘Hello’ conveyed everything
I needed to know. The brief conversation that ensued simply confirmed it.
Little did I know then that her parting words were to be one of life’s great
gifts to me.
     Later that night, lying awake in bed, as the initial wave of confusion and
sorrow began to subside, I kept asking myself how a person can be the source
of happiness one moment and the source of


calcium	is	consumed	over	a	long	period	of	time,	the	body	may	lose	its	ability
to	regulate	calcitriol,	permanently	or	temporarily	disrupting	the	regulation	of
calcium	absorption	and	excretion.	Ruining	the	regulatory	mechanism	in	this
way	is	a	recipe	for	osteoporosis	in	menopausal	and	post-menopausal	women.
Women	at	this	stage	of	life	must	be	able	to	enhance	their	utilization	of
calcium	in	a	timely	manner,	especially	if	they	continue	to	consume	a	diet	high
in	animal	protein.	The	fact	that	the	body	loses	its	ability	to	control	finely
tuned	mechanisms	when	they	are	subjected	to	continuous	abuse	is	a	well-
established	phenomenon	in	biology.CHART	10.3:	ASSOCIATION	OF	RATES	OF	HIP	FRACTURES	WITH
CALCIUM	INTAKE	FOR	DIFFERENT	COUNTRIES
Given	these	findings,	it	seems	perfectly	plausible	that	animal	protein	and
even	calcium—when	consumed	at	excessive	levels—are	capable	of
increasing	the	risk	of	osteoporosis.	Dairy,	unfortunately,	is	the	only	food	that
is	rich	in	both	of	these	nutrients.	Hegsted,	backed	by	his	exceptional
experience	in	calcium	research,	said	in	his	1986	paper,	“…hip	fractures	are
more	frequent	in	populations	where	dairy	products	are	commonly	consumed
and	calcium	intakes	are	relatively	high.”
Years	later,	the	dairy	industry	still	suggests	that	we	should	be	consuming
more	of	its	products	to	build	strong	bones	and	teeth.	The	confusion,	conflict
and	controversy	rampant	in	this	area	of	research	allow	anybody	to	say	just
about	anything.	And	of	course,	huge	amounts	of	money	are	at	stake	as	well.
One	of	the	most	cited	osteoporosis	experts—one	funded	by	the	dairy	industry
—angrily	wrote	in	a	prominent	editorial
15
	that	the	findings	favoring	a	diet
with	a	higher	ratio	of	plant-to-animal	protein	cited	above	could	have	been
“influenced	to	some	extent	by	currents	in
the	larger	society.”	The	“currents”
he	was	referring	to	were	the	animal	rights	activists	opposed	to	the	use	of	dairy
foods.
Much	of	the	debate	regarding	osteoporosis,	whether	it	is	conducted	withintegrity	or	otherwise,	resides	in	the	research	concerning	the	details.	As	you
shall	see,	the	devil	lurks	in	the	details,	the	primary	detail	being	that	of	bone
mineral	density	(BMD).
Many	scientists	have	investigated	how	various	diet	and	lifestyle	factors
affect	BMD.	BMD	is	a	measure	of	bone	density	that	is	often	used	to	diagnose
bone	health.	If	your	bone	density	falls	below	a	certain	level,	you	may	be	at
risk	for	osteoporosis.	In	practical	terms,	this	means	that	if	you	have	a	low
BMD,	you	are	at	a	higher	risk	for	a	fracture.
16–18
	But	there	are	some
devilishly	contradictory	and	confusing	details	in	this	great	circus	of
osteoporosis	research.	To	name	a	few:
A	high	BMD	increases	the	risk	of	osteoarthritis.
19
A	high	BMD	has	been	linked	to	a	higher	risk	of	breast	cancer.
20,	21
Although	high	BMD	is	linked	both	to	increased	breast	cancer	risk	and
decreased	osteoporotic	risk,	breast	cancer	and	osteoporosis	nonetheless
cluster	together	in	the	same	areas	of	the	world	and	even	in	the	same
individuals.
22
Rate	of	bone	loss	matters	just	as	much	as	overall	BMD.
23
There	are	places	where	overall	bone	mass,	bone	mineral	density	or	bone
mineral	content	measurements	are	lower	than	they	are	in	“Western”
countries,	but	the	fracture	rate	also	is	lower,	defying	accepted	logic	of
how	we	define	“big,	strong	bones.”
24–26
Being	fat	is	linked	to	greater	BMD,
24,	27
	even	though	areas	of	the	world
that	have	higher	rates	of	obesity	also	have	higher	rates	of	osteoporosis.
Something	is	wrong	with	the	idea	that	BMD	reliably	represents
osteoporosis	and,	by	inference,	indicates	the	kind	of	diet	that	would	lower
fracture	rates.	In	contrast,	an	alternative,	but	much	better,	predictor	of
osteoporosis	is	the	dietary	ratio	of	animal-to-plant	protein.
1,	13
	The	higher	the
ratio,	the	higher	the	risk	of	disease.	And	guess	what?	BMD	is	not	significantly
associated	with	this	ratio.
13
Clearly	the	conventional	recommendations	regarding	animal	foods,	dairy
and	bone	mineral	density,	which	are	influenced	and	advertised	by	the	dairy
industry,	are	besieged	by	serious	doubts	in	the	literature.	Here	is	what	I	would
recommend	you	do,	based	on	the	research,	to	minimize	your	risk	of
osteoporosis:
Stay	physically	active.	Take	the	stairs	instead	of	the	elevator,	go	for
walks,	jogs,	bicycle	rides.	Swim,	do	yoga	or	aerobics	every	couple	of
days	and	don’t	be	afraid	to	buy	barbells	to	use	once	in	a	while.	Play	asport	or	join	a	social	group	that	incorporates	exercise.	The	possibilities
are	endless,	and	they	can	be	fun.	You’ll	feel	better,	and	your	bones	will
be	much	healthier	for	the	effort.
Eat	a	variety	of	whole	plant	foods,	and	avoid	animal	foods,	including
dairy.	Plenty	of	calcium	is	available	in	a	wide	range	of	plant	foods,
including	beans	and	leafy	vegetables.	As	long	as	you	stay	away	from
refined	carbohydrates,	like	sugary	cereals,	candies,	plain	pastas	and
white	breads,	you	should	have	no	problem	with	calcium	deficiency.
Keep	your	salt	intake	to	a	minimum.	Avoid	highly	processed	and
packaged	foods,	which	contain	excess	salt.	There	is	some	evidence	that
excessive	salt	intake	can	be	a	problem.KIDNEYS
At	the	Web	site	for	the	UCLA	Kidney	Stone	Treatment	Center,
28
	you	will
discover	that	kidney	stones	may	cause	the	following	symptoms:
Nausea,	vomiting
Restlessness	(trying	to	find	comfortable	position	to	ease	the	pain)
Dull	pain	(ill-defined,	lumbar,	abdominal,	intermittent	pain)
Urgency	(urge	to	empty	the	bladder)
Frequency	(frequent	urination)
Bloody	urine	with	pain	(gross	hematuria)
Fever	(when	complicated	by	infection)
Acute	renal	colic	(severe	colicky	flank	pain	radiating	to	groin,	scrotum,
labia)
Acute	renal	colic	deserves	some	explanation.	This	agonizing	symptom	is
the	result	of	a	crystallized	stone	trying	to	pass	through	the	thin	tube	in	your
body	(ureter)	that	transports	urine	from	the	kidney	to	the	bladder.	In
describing	the	pain	involved,	the	Web	site	states,	“This	is	probably	one	of	the
worst	pains	humans	experience.	Those	who	have	had	it	will	never	forget	it….
The	severe	pain	of	renal	colic	needs	to	be	controlled	by	potent	pain	killers.
Don’t	expect	an	aspirin	to	do	the	trick.	Get	yourself	to	a	doctor	or	an
emergency	room.”
28


 was made by the New York Post Graduate
Hospital that a cure for long-standing and obstinate cases of consumption was found in certain raw foods. Under the
supervision of Dr. John F. Russell, eleven patients were given
four ounces of raw vegetable juices each day in addition to
their regular meals. The juices were extracted from such
vegetables as potato, rhubarb, summer squash, beet, turnip, cabbage, celery, carrot, parsnip, radishes, string beans, and
peas. Later fifty additional patients were placed on the same
dietary regime. Within seven months the eleven patients were
discharged as fit subjects for a life insurance risk, and the
fifty patients who started later were described as well on the
road to recovery.
   At a later period, in California, raw vegetable juices were
again used in the treatment of tuberculosis. In this instance,
Dr. H. E. Kirshner was placed in charge of 200 tuberculosis
patients for the county of Los Angeles at the Olive View
Sanatorium. Some of the patients had spent as long as nine
years on their backs with very little progress towards recovery. The diet was composed largely of spaghetti,
macaroni, and other cooked foods. Dr. Kirshner added a glass
of "green drink" consisting of the raw juices of alfalfa, spinach, and parsley, to the diet of each of these patients
every day. Results were highly favorable, and the course of
the patients was changed to recovery. Some of the patients
who had been considered hopeless were able to get out of bed
within six to eight months. In Dr. Kirshner's private practice, raw carrot juice, in addition to the green juice mixture, was
included in the diet of tubercular patients, which brought about more rapid recovery than did the green juice alone.
   Dr. Kirshner has also reported that other chronic ailments
can be treated very successfully with raw vegetable juices,
taken in some cases in amounts exceeding two quarts per day.
He has cited recoveries from heart disease, prostrate gland disease
, cancer, neuritis, arthritis, and hemorrhoids throu gh the use of raw juices. In one diabetic case, remarkable
improvement was noted within the first 21 days of treatment,
and the insulin dosage was reduced from 15 to 5 units per
day. The most remarkable case history cited by Dr. Kirshner, however, was that of a severe case of splenic leukemia. The
patient in this instance was given raw carrot juice—small
quantities at first, with gradual increases to very large
quantities—and her weight increased from 65 to 135 lbs.
Recovery was complete within 18 months, and at no later
time was there any recurrence of the disease.
   The famous cancer specialist, Dr. Max Gerson, has
employed a diet containing large amounts of raw vegetable
juices as part of his treatment for cancer. Some of Dr.
Gerson's patients are given as much as 16 glasses of raw juice
each day, but most of them are given somewhat smaller
amounts, including daily doses of 4 glasses of carrot and apple juice, 4 glasses of green leaf juice, 2 to 3 glasses of
calf's liver juice, and 1  glass of orange juice. About 75 per
cent of Dr. Gerson's cancer diet, including all juices, is
uncooked; the balance consists of vegetable broths and other
foods which are cooked by the least destructive methods. Dr. Gerson has reported gratifying results in about 50 per cent of
his cancer cases, with many complete recoveries. Indeed, Dr.
Gerson's experience in treating cancer at the Gotham Hospital
in New York was so successful that he was called upon to
testify before a subcommittee in the U. S. Senate in 1946. In Canada, Dr. Gerson's counterpart may be found in the person
of Dr. J. R. Davidson, formerly of the University of Toronto,
who has also reported curing a number of cancer patients on diets which consisted of raw foods and foods subjected to a
minimum of cooking. Among other foods, Dr. Davidson
prescribes rare meats, raw milk, raw vegetables, and raw
vegetable juices made from ca rrots, celery, and lettuce.
   In Great Britain, physicians have been equally successful in
utilizing freshly-extracted raw juices for therapeutic purposes.
The Ministry of Health and Public Health Service Laboratory has issued a report pointing out the value of using the juices
of cabbage, kale, parsley, and other uncooked vegetables in
the treatment of a wide variety of diseased conditions. The
report states: "Juices are valuable in relief of hypertension,
cardiovascular and kidney diseases and obesity. Good results have also been obtained in rheumatic, degenerative and toxic
states. Juices have an all-around protective action. Good
results can be obtained in treatment of peptic ulceration, also
in treatment of chronic diarrhea, colitis and toxemia of gastro and intestinal origin."
   The dental scientist
, Dr. Harold F. Hawkins, has re ported that correct dietary control, with at least half of all foods used
in their raw state, is of much value in treating the symptoms
of pyorrhea, including infection of the alveolar bone which
supports the teeth and gums. According to Dr. Hawkins, in caring for the pyorrhea patient, it is "essential to work out a
plan of eating that will include food that can be eaten raw
such as raw milk, raw eggs, oysters on the half shell, raw
vegetable salads and raw fruit." Dr. Hawkins states that when
an adequate dietary is followed, "the gum tone usually shows a definite improvement in 60 or 90 days, and the X-rays show
an improvement in bone density in about a year."
   During the years 1929, 1930, and 1931, Dr. Milton T.
Hanke, working through the facilities provided by the
University of Chicago and the Chicago Dental Research
Club, studied hundreds of school children in the city of
Mooseheart, Illinois, to determine the effects of adding the uncooked juices of citrus fruits to a conventional diet. During
the first year the children were studied as controls; the second
year was the test period, and the third the recheck period.
Approximately 16 ounces of freshly extracted raw orange
juice, plus the raw juice of one lemon, was added to the diet
of each of 341 children on each day of the test period. This
brought about a sharp increase in growth rate over the control
period, as well as a 50 per cent reduction in the incidence of
dental caries and the almost complete disappearance of
gingivitis. During the recheck period, when the quantity of
juice was reduced to three ounces a day, the accelerated
growth was maintained, though dental decay again increased and most of the gingivitis reappeared.
   Other fruits and juices also have therapeutic qualities. The
"grape cure" is well known in parts of Europe and has found extensive employment in the sanitariums and resorts of
Merano, Italy, parts of France, and southern Germany. The
patients of these institutions are fed almost exclusively upon
raw grapes for four to six weeks at a time, starting with about
a pound a day and gradually increasing the amount to five to eight pounds a day. Johanna Brandt reported a number of
cures from cancer through the employment of the raw grape
diet, and others have used it successfully in the treatment of
constipation, rheumatism, catarrh, gallstones, exzema,
jaundice, malaria, hemorrhages, and other ailments. Grape
cures are even recommended in certain mental disturbances
and in weakened conditions of the entire muscular system, including the heart.
   Raw cabbage juice has been used with remarkable success
in treating ulcers. Dr. Garnett Ch aney at Stanford University
treated 63 ulcer
patients with one quart of raw cabba ge juice per day, and 60 of these showed pronounced healing. In most
cases, the pain disappeared within a few days and recovery
was complete within three weeks or less. Six patients with
"huge" ulcers required 56 days of treatment. The three patients who failed to respond had dense scar tissue in the
stomach and liver damage before treatment started. Dr.
Chaney's experience was almost  duplicated by Dr. William
Shive and his colleagues at the University of Texas. Dr. Shive
found that raw cabbage juice—as well as the juices of some other vegetables—tends to prevent ulcers and to cure them.
He studied 100 cases in which the ulcerous condition was so
severe that the use of the bland diet and anti-ulcer drugs had
failed. But the drinking of one quart of fresh, raw cabbage
juice per day by these patients brought about marked
beneficial results. The use of raw cabbage juice in amounts
less than one quart per day promotes less rapid recovery than
does the full quota but it is of definite value, and even a glass
of juice per day tends to reduce or eliminate the pain in some
cases. The raw cabbage juice is also an important aid to normal elimination and it improves the general health of the
ulcer patient as well as promoting recovery of his primary affliction.
   The "scraped apple" diet is an old German folk remedy for
both diarrhea and constipation. Modern scientists have
employed raw apple in the treatment of these same conditions
with


 Green Beans and/or Baked Hubbard Squash
Cornbread
Sassafras Tea ഊ95
THURSDAY
Salad w/French Dressing
Baked Zucchini and Okra
Corn on the Cob
Rye Krisp
Buttermilk or Herb Tea
FRIDAY
Salad
Baked Green Pepper stuffed with Eggplant & Tomatoes
Baked Potato and/o r Bran Muffin
Carrot Soup or Herb Tea
SATURDAY
Salad
Steamed Turnips and Turnip Greens
Baked Yam
Catnip Tea
SUNDAY
Salad w/Lemon & Olive Oil Dressing
Steamed Whole Barley
Cream of Celery Soup
Steamed Chard Herb Tea

SALAD VEGETABLES. Use plenty of greens. Choose 4 or 5 vegetables from the following: leaf lettuce, watercress, spinach, beet
leaves, parsley, alfalfa sprouts, cabbage, young chard, herbs, any green leaves, cucumbers, beansprouts, onions, green pepper s,
pimientos, carrots, turnips, zucchini, aspa ragus, celery, okra, radishes, etc.
Vital Foods for Total Health, Nature’s Own Cookbook by Bernard Jensen, DC, is a complete food guide. Tables for vitamin and
mineral guidance, acid and alkaline tables —with complete instructions for perfect combinations t o assure you a correct daily
balance, designed to get you well and keep you well. This book shows how to cook, prepare and serve foods healthfully.
3:00 pm: Health cocktail, juice or fruit.
PHOTOGRAPHIC DOCUMENTARY
On the following pages you will observe t he very unusual results we have obtained from the Ultimate Tissue Cleansing Program.
Please note that these specimens are not all from the same body, but represent the flushings from several individuals. If a
photograph was ever worth a thousand words, sur ely these are, for they speak for themselves. I have not experienced any other
method that can consistently and as thoroughly match this one in results. This is truly a major step forward in the battle to
overcome toxemia and autointoxication.
On the first  three pages you will see the results of the 7 -Day Cleansing Program as it reversed a stubborn case of ulcerated feet and
ankles. For more details, please refer to page 112, Chapter 9, Patient 1 in our case histories.
On all three pages, the first photo wa s taken on Day 1 of the treatment; the second photo was taken on Day 4; and the third photo
was taken on Day 7 of the cleansing program. The results are remarkable.
On the following pages, you will witness the shocking effluence as it was gathered from the  colema flushing. Who would guess
that such things could accumulate inside the human body? Could this substance be the source of disease, illness and poor heal th?
This accumulated material ranged from jelly -like to hard as truck tire rubber; clear to black  as tar; fresh to morbidly old; fragments
to 3- and 4 -foot long ropes, and all with the odor that only speaks of very rotten things. Notice the mucus lining taking the shape of
the bowel, complete with haustrations, striations, strictures and diverticula. This is truly an amazing phenomenon. Please note that
these specimens are not all from the same body, but represent the flushings from several individuals.

DINNER. Raw salad, two cooked vegetables, one protein and a broth or health drink if desired. Cooked vegetables: peas,
artichokes, carrots, beets, turnips, spinach, beet tops, string beans, swiss chard, eggplant, zucchini, summer squash, brocco li (s),
cauliflower (s), cabbage (s), spro uts (s), onions (s) or any vegetable other than potatoes, (s - denotes sulfur foods.)
DRINKS. Vegetable broth, soup or health beverage.
PROTEINS
Once a Week: Fish -use white fish, such as sole, halibut, trout or sea trout. Vegetarians: Use soybeans, lima b eans, cottage cheese,
sunflower seeds and other seeds, also seed butters, nut butters, nut milk drinks, eggs.
Twice a Week: Cottage cheese or any cheese that breaks.
Three times a Week: Meat —use only lean meat; never use pork, fats or cured meats.
Vegetari ans: Use meat substitutes or vegetarian proteins.
Once a Week: Egg omelet.
If you have a protein at dinner, health dessert is allowed, but not recommended. Never eat protein and starches together. (No tice
how they are separated.)
You may exchange your noon  meal for the evening meal, but follow the same regimen. It takes exercise to handle raw food, and
we generally get more after our noon meal. That is why a raw salad is advised at noon. If you eat sandwiches, have vegetables  at
the same time.
SUGGESTED DIN NER MENUS
MONDAY
Salad
Diced Celery and Carrots
Steamed Spinach
Puffy Omelet
Vegetable Broth
UESDAY
Salad
Cooked Beet Tops
Steak, broiled or Ground Beef Patties
Cauliflower
Comfrey Tea
WEDNESDAY
Cottage Cheese
Cheese Sticks
Apples, Peaches, Grapes, Nuts
Apple Concentrate Cocktail
THURSDAY
Salad
Steamed Chard
Baked Eggplant
Grilled Liver and Onions
Persimmon Whip (optional)
Alfamint Tea
FRIDAY
Salad w/Yogurt & Lemon Dressing
Steamed Mixed Greens
Beets
Steamed Fish w/Lemon Wedge
Leek Soup
SATURDAY
Salad
Cooked String Beans
Baked Summer Squash
Carrot and Cheese Loaf
Cream of Lentil Soup
Fresh Peach Jell -0 w/Almond Nut Cream
SUNDAY
Salad
Diced Carrots and Peas, steamed
Tomato Aspic
Roast Leg of Lamb
Mint Sauce
THE IMMUNE SYSTEM
The immune system is made up of a system of specialized tissues, cells and antibodies, in addition to that aspect of immunity that
we think of as represented by healthy, chemically -balanced organs, glands and tissues in a body with active, clean elimination
channels. External to the body, the skin is our first line of defense against toxins, germlife and viruses. Tears in the eyes and skin
perspiration have bacteriocidal properties. Internally, mucous membranes lining the nose, throat and lungs prevent most unwan ted
microbes from entering  the body. Sticky mucus captures the great majority of germs and viruses, which are ejected when the
mucus is eliminated. Most germlife taken in food is destroyed by hydrochloric acid in the stomach. Bacteria and viruses that
manage to enter the bloodstrea m or lymph are unable to get through most healthy cellular membranes, and they face almost certain
destruction by other parts of the immune system.

The four elimination channels (skin, lungs and bronchials, kidneys, bowel) play an important part in immuni ty by ridding the body
of food wastes and metabolic wastes that would otherwise support the growth and multiplication of harmful germs and viruses.
The liver detoxifies the blood as a “backup system” for the elimination channels. The immune system, strictl y speaking, is made
up of the lymphatic system, including the spleen, tonsils and appendix and some breast tissue, but also the tnymus gland, the
Kupfer cells of the liver, and Peyer’s patches in the small intestine. The lymph system produces several types  of specialized cells
capable of destroying bacteria and unwanted foreign matter, white blood cells called by such interesting names as
polymorpholeucocytes, phagocytes, B -cells and T -cells. Kupfer cells, lining the spaces of the liver, consume bacteria fr om the
blood as it is filtered. The cells of the Peyer’s patches, in the small intestine, operate in a similar way, preventing destr uctive
bacteria from attacking the intestinal wall. Special cells in the spleen destroy old blood cells. The lymphatic syste m has thousands
of miles of lymph vessels in the body, paralleling the blood circulatory system. Along these lymph vessels are found nodes ra nging
in size from a pinhead to a pencil eraser, and clusters of these nodes are found in the groin, armpits and ne ck. Lymph nodes filter
out bacteria and foreign matter from the liquids of the body. Specialized white blood cells circulate in the blood and lymph,
destroying undesirable germlife and toxic waste as they go along. Antibodies and a chemical substance calle d interferon work
together to protect the body against viruses. Interferon is a chemical secreted in response to viral invasion, which protects  cells and
slows viral action. Antibodies are proteins whose job is to identify and destroy harmful viruses. In a  complex series of actions,
special cells first learn to identify the “weak spots” of harmful viruses, and then antibodies are manufactured which are abl e to
track down these vi -ruses,