 a baby's sleep patterns?,
A: According to the text, it is recommended to not force a specific sleep schedule, but rather to follow the baby's cues and allow for a natural rhythm to develop.
Q: What is the recommended approach to handling a baby's crying?,
A: The text recommends responding to the baby's needs and emotions, rather than just the surface-level symptoms, and to address the underlying cause of the crying, such as hunger, discomfort, or the need for attention.<|eot_id|><|begin_of_text|>Just one tiny lesson in love
out of the billions you’ve already given me. Thank you, my little love. These months with you have been profound. BREASTFEEDING: MOTHER
NATURE’S PERFECT DESIGN
Ayurveda teaches mamas to be totally and completely present while feeding
their little ones. Nursing at the breast is potent medicine and,
simultaneously, a powerful medium of communication between mama and
babe. It is how your bodies communicate. We know that a baby receives antibodies from their mama’ s milk,
strengthening the baby’ s immunity to any germs or viruses mama has been
exposed to. Also, baby’ s saliva tells mama’ s body what antibodies to create
and then deliver through her milk, based on anything that they have been
exposed to! But deeper levels of communication are also happening: not only
physiologically but also emotionally, psychologically, and spiritually. This
profound exchange of ener gy will leave both mama and baby feeling deeply
nourished (more than just a full tummy for babe!) if feeding your little oneis approached with deep love, care, and presence—and is really respected as
sacred, quality time. BALANCING VATA DOSHA AND NOURISHING
RASA DHATU
According to Ayurveda, breast milk is the by-product of healthy rasa dhatu,
or plasma. Rasa dhatu is the first tissue to be nourished after the successful
digestion of whatever you eat, mama. Remember, there are seven tissues
that make up your physiology—and to the extent the first is nourished, the
second will be, and so on. Breast milk being a by-product of the first tissue
(rasa) means that nature designed for baby to receive the initial nourishment
from whatever it is that you eat! With the surplus of nutrients left over, the
rest of the tissues in mama’ s body are fed. If mama isn’ t nourishing herself
properly with the right quality and quantity of food, she will quickly
become depleted—there will not be enough nourishment to fuel her own
body as well as her baby’ s. Mama needs to conscientiously feed herself
with easy-to-digest yet deeply nourishing foods so that whatever is not
transferred to baby through her breast milk can continue to nourish her. Because the postpartum window is already a time when vata dosha is
high, and dryness is a quality that is exacerbated with high vata, mama
needs to be nourished in all the ways that pacify vata: warm oil massages;
warm, cooked, oily meals; lots of love and af fection. When mama is
nourished, her love overflows from her breasts in the form of milk, and
baby will be nourished as well. Breastfeeding mamas require more calories than the average woman
and should take care to consume plenty of warming, nourishing foods to
satiate her body and buf fer the stress of breastfeeding. Ayurveda is
concerned with assuring not only that the quantity of mama’ s milk is
sufficient, but also the quality. When you eat foods that are similar to the
qualities already inherent in rasa, the quality and quantity of your breast
milk will increase. Rasa dhatu is liquid, and thus nourished by foods and
drinks that invite more liquidity and nourishment. (Rasa is also nourishedby seeing beauty and by feelings of gratitude and joy.) Foods valued for
enhancing lactation and nourishing rasa dhatu include:
Oats
Soaked and husked almonds
Raw dairy, especially cow’ s milk and raw butter
Ghee
Roasted garlic
Fennel seeds
Fenugreek seeds
Shatavari
Sesame seeds
Saffron
Juicy fruits and sweet, fresh fruit juices
Dates
Well-cooked leafy greens
FROM BREAST MILK TO SOLID FOODS
Ayurveda recommends that babies exclusively breastfeed for the first five
or six months of their lives and be breastfed as a supplemental form of
bonding and nourishment for anywhere from one to three years, depending
on a mama’ s health and ener gy levels. You’ll know that your baby may be
ready for solid foods if they have sprouted their first teeth and are showing
a strong desire for food, such as interest in the food you are eating. When
you choose to introduce solid foods to your baby, Ayurveda suggests doing
so in a methodical and harmonious way, to help promote digestive health
and prevent food intolerances for the entirety of the baby’ s life.When introducing new food, always start with a single ingredient
without adding salt or sugar. A grain such as rice or oats is a common
choice. The grain can be soaked overnight and then cooked in water at a
ratio of 1:10 so that it is very moist and well cooked down. After twenty to
thirty minutes of cooking, pour of f the water and feed your baby the soft
grain. Ensure that it is always made fresh and served warm. Continue with
this recipe for five to seven days, looking for any aller gic response and
seeing how the baby’ s digestive system responds. After this period, another
food can be introduced—for instance, yellow split mung beans—soaked
overnight and cooked in the same ratio. Liquidity can be reduced as baby’ s
digestive system adapts, and as they get used to swallowing more dense
foods. If you notice signs of constipation, add a little bit of ghee to each
meal. Once baby is digesting grains and legumes ef ficiently, you can
gradually introduce well-cooked vegetables and, finally, fruits. Fruits
should always be served at least thirty minutes before or after any other
foods in order to digest properly, as they generally do not combine well
with other foods in the stomach. Ayurveda also suggests avoiding avocado
and banana until the baby is one year old, to avoid the heaviness and
potential mucus-forming effects of these fruits. Over time, try to include all
six tastes (sweet, sour, salty, pungent, bitter, and astringent) through a
diversity of foods as well as spices. Ysha Oakes’ s book Touching Heaven: T onic Postpartum Car e with
Ayurveda,  cited in the references section, goes into much more detail on the
topic of introducing food to your baby the Ayurvedic way. BREASTFEEDING CHALLENGES
For some mamas, breastfeeding can be as easy as breathing. For other
mamas, or at other times, nursing may be a dif ficult experience that tests
your patience and confidence (and pain tolerance!). Many books on
breastfeeding go in depth about the many challenges that may arise, and
how to overcome them, so on the following pages I will only mention a fewchallenges that have simple solutions. If you are struggling with
breastfeeding, or need more home remedies, I recommend contacting a
lactation specialist or reading the following books: Ina May’ s Guide to
Breastfeeding  by Ina May Gaskin, The W omanly Art of Br eastfeeding  by La
Leche League International, and The Nursing Mother ’s Herbal  by Sheila
Humphrey. Establishing a seamless breastfeeding experience begins in pregnancy
by nourishing your body with all the care and nutrients it needs to create an
abundant and high-quality supply of breast milk for your babe. Massage
your breasts regularly (this can be part of your abhyanga) and follow the
Ayurvedic nutritional guidelines for diet during pregnancy (in chapter 8) to
enhance the quality and quantity of your milk. The process of labor and birth will also af fect your breastfeeding
journey. Studies suggest that natural births lead to a higher success rate of
breastfeeding because of mother and baby not having any side ef fects of
pain medications. Mamas who initiate breastfeeding during the first “golden
hour” after birth tend to notice that their baby will latch naturally and
effortlessly. You can also implement the breast crawl, where mama lays her
newborn babe on her belly and lets baby root around until they naturally
scoot toward the breast and find their latch. Incorporating these simple
practices will help to support a happy breastfeeding outcome. Sometimes mothers, despite all ef forts, encounter circumstances where
they cannot breastfeed. For such cases, Ysha Oakes’ s Ayurvedic postpartum
care manual includes a cow’ s milk recipe (see this page ). Baby formula
from the store is often dif ficult to digest, so if you do choose commercial
formula for your little one, be sure to buy or ganic, always serve it warm,
and consider supplementing your baby’ s digestion support in other ways,
such as a daily baby massage. Here are some common breastfeeding challenges and simple solutions
to have on hand. ENGORGEMENT : Engor gement occurs about three days after giving birth, as
your milk comes in


 development enhancement sustainability

3). Soils serve many crucial functions including nutrient cycling decomposition organic matter storage carbon sequestration erosion control sedimentation prevention flood risk adaptation habitat provision pest disease suppression weed competition avoidance biocontrol biological nitrogen fixation denitrification nematicide production fertilizer application mineralization weathering precipitation infiltration percolation runoff retention recharge aquifer recharging irrigation optimization landform shaping landscape architecture geological formation geochemical reactions chemical transformations physical alterations mechanical damage settling compacted disrupted disturbed degraded damaged destroyed destruction devastation depletion exhaustion exploitation extraction utilization processing refinement manufacturing consumption disposal elimination removal abandonment neglect disregard rejection omission oversight ignorance unawareness lack knowledge understanding comprehension appreciation valuation estimation assessment measurement quantitation detection recognition identification specification classification categorisation description documentation reporting recording keeping tracking monitoring surveillance inspection quality assurance testing evaluation review analysis interpretation conclusion recommendation suggestion solution proposal answer remedy cure fix mend heal restore improve maintain preserve protect conserve save safeguard sustain enhance optimize perfect realize achieve attain accomplish fulfill meet surpass exceed eclipse outdo overtake overcome prevail succeed thrive flourish prosper grow expand develop advance progress evolve adapt adjust change modify correct rectify compensate counterbalance offset mitigate alleviate relieve ease comfort relief relaxation satisfaction enjoyment pleasure happiness fulfillment contentment joy bliss ecstasy euphoria elation uplift inspiration motivation enthusiasm passion dedication commitment persistence perseverance tenacity resilience determination courage strength fortitude patience endurance tolerance flexibility versatility creativity innovation resourcefulness quick thinking clever problem solving decision making critical judgment analytical reasoning spatial awareness fine motor skills hand-eye coordination visual perception auditory acuity olfactory sensitivity tactile sensation gustatory taste touch smell sight sound hearing vision color depth texture pattern rhythm music dance movement exercise sports recreation leisure entertainment hobby pastime game playtime fun games time freedom choice autonomy self-determination personal growth individuality diversity inclusivity equality fairness justice social responsibility environmental.<|eot_id|><|begin_of_text|>
Q: Who is the recipient of the document?,
A: Oriana
Q: What is the purpose of the reproduction of the document?,
A: Research and study
Q: Who prepared the reproduction of the document?,
A: The Soil and Health Library
Q: What is the condition for further reproduction or distribution of the document?,
A: Any further reproduction or distribution in any form whatsoever constitutes a violation of copyrights
Q: What is the original source of the document?,
A: A book or other copyrighted material<|eot_id|><|begin_of_text|>Soil and Health Library
This document is a reproduction of the book or other copyrighted material you
requested. It was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail.com. This reproduction was made by the Soil and Health Library only for the purpose of
research and study. Any further reproduction or distribution of this copy in any form
whatsoever constitutes a violation of copyrights. ENZYME NUTRTIION
   The Food Enzyme Concept

   Dr. Edward Howell
   With research contribution by
Maynard Murray, M.D. AVERY PUBLISHING GROUP INC.
Wayne, New Jersey

     The medical and health procedures in this book are based on the
training, personal experience, and research of the author. Because each
person and situation is unique, the author and publisher urge the reader to
check with a qualified health professional before using any procedure
where there is any question as to its appropriateness. The publisher does not advocate the use of any particular diet and
exercise program, but believes the information presented in this book
should be available to the public. Because there is always some risk involved, the author and publisher
are not responsible for any adverse effects or consequences resulting from
the use of any of the suggestions, prep arations, or procedures in this book. Please do not use the book if you are unwilling to assume the risk. Feel free to consult a physician or other qua lified health professional. It is a
sign of wisdom, not cowardice, to seek a second or third opinion. Cover art by Tim Peterson Cover design by Rudy Shur
Library of Congress Cataloging-in-Publication Data
Howell, Edward, 1898— Enzyme nutrition. Includes index
   1. Enzymes--Therapeutic use. 2. Nutrition. 1. Murray, Maynard. II. Title. [DNLM: 1. Enzymes. 2. Nutrition. QU 135 H859e]  RM666.E55H68 1985 616.8'54 85-11222
ISBN 0-89529-300-5
ISBN 0-89529-221-1 (pbk.) Copyright © 1985 by Edward Howell
All rights reserved. No part of this publication may be reproduced, stored
in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the copyright owner. Contents
Foreword by Linda Clark, M.A
Introduction by Stephen Blauer
Introduction to Enzyme Nutrition
2     Food Enzymes Add Life
3     The Private Lives of Enzymes
4     Two Important Discoveries  5     The Fatal Process
6     Making Enzymes Work for You
7     Little Known Facts About Raw Foods
8     Enzymes to the Rescue: The Mystique of Fasting
9     Taking Lipase to Heart  Appendix A  Enzymes, Soil, and Agriculture
Appendix B  Research Contribution by
                    Maynard Murray, M.D. About Dr. Howell
Index                                                                 vii
ix
1
15
31
51 69
97
119
129
145 157

161
165
167

 1
Introduction to Enzyme
Nutrition

THE ENZYME COMPLEX
   I adhere to the philosophy that both the living organism and
its enzymes are inhabited by a vital principle or life energy
which is separate and distinct from the caloric energy
liberated from food by enzyme action. I would not like to
think, when a person talks to me face to face, that it is the
energy of the potato he has just digested that is producing his whimsical remarks and animated conversation. I prefer to
believe that complex emotions, such as joy, sorrow, and
anger, are powered by the same vital energy that the enzyme
complex utilizes in metabolizing food—not by the caloric
energy of a potato or other food. Emotions are capable of being expressed even in starving persons where there is no
food in the body to supply caloric energy. I define the enzyme complex in biological rather than
chemical terms. The enzyme complex harbors a protein
carrier inhabited by a vital energy factor. For almost a hundred years chemistry has maintained that enzymes work
by their mere presence, without being used up in the process. It has implied that the energy powering enzyme activity is
derived, not from the enzymes, but solely from the substrate
(the substance being changed or metabolized). If that is true, where does the energy come from to trigger or start the
reaction before the energy of the substrate is released to
become available? Chemistry concedes that only the living
organism can make enzymes, but it implies it can do this
without paying a price. Official chemistry maintains, at least by implication, that enzymes are mere chemical flunkies; that
they are recklessly expendable. The Food Enzyme Concept
holds that organisms endow enzymes with a vital activity
factor that is exhaustible. Also that the capacity of a living
organism to make enzymes—the enzyme potential—is
limited and exhaustible. The chemical conception that enzymes work by their mere
presence, without being used up in the process, is based upon
the epochal work of O'Sullivan and Tompson on invertase,
published in 1890. Nowhere in this wo rk of almost a hundred pages do the authors state that enzymes work by their mere
presence and are not used up in the process. O'Sullivan and
Tompson took a tolerant attitude toward the definition of
Roberts, Lumlian Lectures (1880), that the living body imparts a definite amount of vital force to enzymes, and that
this force acts upon a substrate until it is exhausted. Enzymes represent the life element which is biologically
recognized and can be measured in terms of enzyme activity. Our easiest measurement is a lack, for various chemical
reactions fail to occur without enzymes: a radiated or cooked
potato will fail to sprout. Thought of for years as catalysts, enzymes are much more than these inert substances. Catalysts
work by chemical action only, while enzymes function by
both biological and chemical action. Catalysts do not contain
the "life element," which is measured as a kind of radiation
which enzymes emit. This radiation cannot be measured simply by any ordinary device, but it can be demonstrated by
biological means and other methods. The following are means
of identifying this hidden entity: The Mitogenetic Rays of
Gurwitsch, Kirlian Electro-Magnetic Photography, Rothen's
Enzyme Action at a Distance, and Visual Micro Observation of Working Enzymes. Enzymes contain proteins and some
contain vitamins which can and have been synthesized by
chemists. However, the "life principle" or "activity factor" of
the enzyme has never been synthesized. The proteins in
enzymes serve merely as carriers of enzyme activity factors. We can summarize that enzymes are protein carriers charged
with vital energy factors, just as your car battery consists of
metal plates charged with electrical energy. The objectionable idea that enzymes are not exhaustible was coined by others
later and ignores the biological evidence that is the topic of this book, Enzyme Nutrition. ENZYMES AND DISEASE
   The human race is at least half sick. In a biological sense,
there are no completely healthy people living on the


 the
cycle. Analogous to the ve climates and seasons in nature is
the internal milieu generated by each of the Organ Networks. (see larger image)(see larger image)
Click  to download a PDF of Yin-Yang Correspondences
In this way, Chinese medicine reveals the impact of distress upon
the whole person—disease reshapes mental, emotional, and physical
life. Like a weatherman, the doctor of Chinese medicine forecasts
the onslaught of stormy weather and predicts who is likely to get
what. Five types of people emerge from the congurations of physique
and character  that correspond with the Five Phases  and Organ
Networks. Not by an act of will, but out of their predispositions,
habits, and tendencies, these types “make their diseases,”
manifesting the strengths and weaknesses of their nature. Earth
becomes easily oversaturated, and the Earth  type generates phlegm,
edema, and mental quagmires. Fire ares easily, and the Fire type
produces inammation, dehydration, and high anxiety. Wood
proliferates rapidly, and the Wood  type provok es trembling,cramping, and rage. Water hardens and freezes, and the Water  type
develops sclerosis, arthritis, and indierence. Metal  cuts away and
restricts, and the Metal  type becomes breathless, sti, and
unarouseable. PROBLEMS IN  SEARCH OF A  SOLUTION. TREATMENT
If the cause of disease is understood as imbalance, then the goal of
treatment is to recover balance. Problems are resolved through
methods of complementarity. To resolve conditions of Cold, apply
warmth; to resolve Heat, apply cool. Stimulate move ment to relieve
stasis and astringe leakage to protect depleted reserves. Disperse
excess, strengthen weakness, moisten Dryness, drain Wetness. When
the Spleen  is excessive, strengthen the Liver to counterbalance it, and
when the Spleen  is decient, strengthen the Heart  to nurture it. Acupuncture and herbs are the primary techniques that evoke the
self-regulating response of the organism to reorganize and replenish
the Qi, Moisture, and Blood. Each method works by a dierent
mechanism. Acupuncture adjusts the density and ow of Qi in the
channels, which in turn aects the circulation of Blood  and Moisture
and the function of the internal organs. Herbs also aect the
quantity and quality of Blood, Moisture, and Qi through their impact
on the organs via the digestive and metabolic systems. Together
these methods perform the therapeutic tasks of reorganizing the
internal milieu, maximizing the exibility and adaptability of the
organism. There are as many treatment approaches as there are individuals. Chinese medicine can formulate a treatment according to the
particular expression of an illness. There are almost limitless
combinations of acupuncture points and herbs to meet the needs of
diverse patients. A given herb or acupuncture point eliminates the
Damp Heat  that may be expressed as herpes, while others relieve the
Coldness  that engenders the stines s and spasm of arthritis. The
single symptom, such as a cough, may arise as a consequence of
Wind, Cold, Heat, Dampness, or Dryness  aecting the Organ Networkof the Lung or Kidney. Dierent herbs and acupuncture points would
be selected for each dieren t type of cough. The doctor  combines
patterns of points and herbs the way the gardener combines
irrigation, composting, hoeing, and weeding to eliminate
obstructions, nurture growth, and maintain integrity. THE GARDENER AND THE  MECHANIC
In ancient China ancestors were worshiped and revered. They were
considered a more signican t part of the community than the living
insofar as they were thought to rule the world. The dead were not
seen as separate from the living; death was an important, revered
stage of life, not merely the end of it. Anatomical dissection of a
dead body would have been disrespectful and, for that reason,
utterly forbidden. Doctors were only allowed to study living bodies. Nonliving process could not be examined, and the whole could not
be divided into parts. In the Western scientic model, life is dissected into separable,
discrete parts within the context of a xed and stable environment
that can be measured objecti vely. In the Chinese model, life is about
the dynamic, constantly shifting relationships of one functional
system with another, always within the context of the whole system. No aspects of the personality or body function as independent,
discrete entities. Interaction occurs at every level. Our emotions shape our body;
our body generates feeling. The state of the Liver aects the function
of the Heart. The function of the Heart  aects the expression of the
personality. The logic is circular and each person is an
interconnected Network. The models of East and West are dierent, as is the point of view,
the emphasis, methods, outcomes. 4 What works in the garden may
be inappropriate in the factory. Compost doesn’t nourish a machine,
and oil and gasoline do not enhance the soil. Chinese medicine
readjusts balance, enhancing self-healing and helping chronic, long-
term problems. Western medicine aects the structural components,suppressing and eliminating pathologic phenomena, intervening in
life-threatening crises. Within the vocabulary of Western medicine, disease is dened as
either “organi c” (that which interferes with the structure of the
tissue) or “functional” (anyth ing that is not caused by an objectively
determined structural abnormality). Since disease is understood
primarily as a defect of structure, there is no “real” basis for a
functional disorder. Functional problems like migraine, fatigue, mental illness, colitis,
rheumatism, asthma, menstrual cramps, and so on are often referred
to as “psychos omatic” since they cannot be shown to originate in
the body and are therefore relegated to the mysterious realm of the
psyche. A strength of Chinese medicine lies in its powe r to detect
and meaningfully describe dysfunction even though the structure
appears intact and physically sound. Rather than look for
abnormalities of structure, Chinese medicine looks for disharmonies
of Qi that, over time, can aect structure but may appear prior to
gross manifestations of or clinically diagnosed disease. This ability to read the body before structural damage occurs
sometimes enables Chinese medicine to prevent disease before it
develops, to slow down its progress, or perhaps even to halt
degenerative processes such as arteriosclerosis, arthritis, and
nervous and autoimmune disorders. It also enables the doctor of
Chinese medicine to eectively treat problems for which Western
medicine has no known treatment. However, once structural damage has, occurred, there is no
pathologist to look at cells under a microscope to determ ine what is
malignant carcinoma or what bacteria are responsible for a given
infection. There is no surgeon to remove a damaged organ or
liberate a healthy baby trapped in her mother’s womb. Chinese
medicine does not separate the problem from the person who has it
—this is both its strength and weakness. Similarly, Western
medicine’s capacity to do just that accounts for its great
technological success and also for some of its more serious
limitations.There is value in each and both. Claude Bernard, a French
physician in the late nineteenth century, claimed that the milieu
intérieur, the condition of the person, was the critical factor in health
and disease. This position was overshadowed by Louis Pasteur’s
assertion of the germ theory, stating that external attack by
microbes was more signica nt than the soil or climate  in which
disease ourish ed. The focus shifted from the state of the organism
to the attackin g pathogen, from the person to the disease. This shift
has come to characterize Western medicine, regardless of whispers
from Pasteur on his deathbed that Bernard was right. Now another shift is beginning to gain momentum, thanks to a
shrinking planet and an expanding paradigm. With the growing
accessibility of Chinese medicine, the strengths of both medical
technologies might be combined, minimizing the weaknesses of
each. *Psyche and soma comes nearest to conveying the meaning of the Chinese concepts Shen
and Jing. Shen  refers to the organizing force of the self, reected in the mental, emotional,
and expressive life of an individual. Jing refers to the material substance, physical
structure, and sensate life of a person. When referring to the totality of a person, the
expression Shen-Jing  is used, encompa ssing both the intangible and tangible realms of
experience. OceanofPDF.comYin-Yang
Yin-Yang SymbolCHAPTER FOUR
CYCLES OF  CIRCLES : A THEORY OF  RELATIVITY
YIN-YANG
Heaven was created by an accumulation of Yang; the Earth was
created by an accumulation  of Yin. Water and re are the
symbols of Yin and Yang; Yin and Yang are the source of power
and the beginning of everything in creation. Yang ascends to
Heaven; Yin descends to Earth. Hence the universe represents
motion and rest, controlled by the wisdom of nature. Nature
grants the power


Exercise 4
Exercise 5
Exercise 6
Exercise 7
Exercise 8
Exercise 9
Exercise 10
Exercise 1 1
Exercise 12
3 exercises for getting used to shallow breathing
Chapter 1 1. 10 important exercises to learn how to breathe properly
1. For the work of the upper parts of the lungs
2. Full breath
3. Acupressure of the nose
4. Full breathing with nose
5. Retraction of the abdomen
6. Maximum lung ventilation
7. Rare breath, or breathing by level
8. Double breathe holding
9. The maximum pause
10. Superficial breathing
Exercise "Breathing on the go"
Chapter 12. Exercises to get rid of illnesses and health problemsBronchial asthma
Stress
Anxiety, fear, gloom, depression
Fatigue
Headache
Stuffy nose, flu
Runny nose
Cough, asthma, angina pectoris
Tiredness and exhaustion
Weight loss
Blood circulation improvement
Prolapse of the stomach, intestines, kidneys and uterus
Conjunctival pallor
To improve blood circulation in the eyes
Chapter 13. Maternity exercises
Even breathing
Abdominal breathing
Chest breathing
Shallow breathing
Chapter 14. Breathing exercises in the water
Exercise 1
Exercise 2
Exercise 3
Exercise 4
Exercise 5
Exercise 6
Exercise 7
Exercise 8
Chapter 15. Massage of the internal or gans with the help of breathing
Massaging the stomach, intestines, liverMassaging the heart, liver, spleen, kidneys
Massaging the lungs and lymph nodes of the chest
More intensive massage of your lungs
Exercises to improve body function
Chapter 16. Cleansing reaction
Conclusion Chapter 1. A complete list of diseases that the
Buteyko method treats

Headaches, convulsive syndromes. Dizziness, fainting. Sleep disturbance. Noise in ears. Memory impairment. Fast fatigability. Irritability. Short temper. Poor attention span. Feeling of causeless fear. Apathy, decreased vitality. Hearing impairment. Paresthesia (loss of sensitivity, more often limbs). Wince in a dream. Tremor and teak. Visual impairment. An increase in senile hyperopia. Flickering in the eyes, a net in front of the eyes. Increased intraocular pressure. Soreness when moving the eyes up and to the side. Rolling strabismus. Radiculitis. Osteochondritis.Crisis type diencephalic and dystonic, sweating, chilliness, causeless
chills. Instability of body temperature such as thermoneurosis. Signs of hyperthyroidism, dysty roidism (defective functioning of the
thyroid gland). Obesity. Exhaustion. The phenomena of pathological menopause. Toxicosis and pathology of pregnancy. Fibromyomas. Mastopathy (fibrocystic breast disease)
Impotence. Frigidity. Infertility. Erosions and polyps of the cervix. Painful periods and cycle disruption. Miscarriages
Spasms of the larynx and bronchi (asthma attacks). Dyspnea. Mouth breathing. No pause after exhaling at rest. Respiratory arrhythmias. Frequent deep breathing. Periodic feeling of lack of air. Sensation of limited mobility of the chest. The feeling of inferiority of the breath. Fear of stuf finess. Rhinitis by the type of vasomotor.Loss of smell. Laryngitis, sinusitis, frontal sinusitis. Tendency to colds (bronchitis, flu). Cough dry or with sputum. Dry mouth or nasopharynx. Radiation damage. Emphysema. Chronic pneumonia
Bronchiectasis and spontaneous pneumothorax. Pain in the chest of a dif ferent nature. Violations of posture. Chest deformity. Tachycardia. Extra systole. Paroxysmal tachycardia. Spasms of the vessels of the heart, limbs, brain, kidneys. Protein in the blood. Bed-wetting. Oxalates, urates in the urine. Nocturia (frequent urination at night). Coldness of limbs and other areas. Pain in the heart. Angina pectoris. Hypertension. Hypotension. Phlebeurysm (varicose veins). Marbling skin. Vascular fragility (bleeding gums, nosebleeds).Sensations of pulsations in various areas (pulsating tinnitus). Myocardial infarction. Stroke. Increased blood coagulation. Thrombosis (thrombophlebitis). Hypercholesterolemia. Eosinophilia. Anemia. Lowering, increasing appetite. Salivation. Loss of taste or perversion. Pain in the pit of stomach. Colitis (constipation, diarrhea). Abdominal pain. Heartburn. Burping. Nausea, vomiting. Flatulence. Gastritis and peptic ulcer of the stomach and duodenum. Fast physical fatigue. Muscle pains. Muscle cramps. Twitching of various parts of the body. Amyotrophy (muscular atrophy). Pain in tubular bones. Dry skin. Pustular rash. Itchy skin.Eczema. Psoriasis. Pallor. Acrocyanosis. Angioedema. Pitting edema of the face. Lipomatosis
Osteophytes and salt deposition. Deposits of cholesterol on the skin. Alcoholism. Addiction, including hormonal dependence. HIV (not AIDS yet). Chapter 2. Introduction to breathing methods

Sages at all times said: in order to know God, a person must first... learn to
breathe! Or rather, improve your breathing and only in this case, a person
will be able to confidently manage not only his own words and emotions,
but also health and even fate. Therefore, in the history of mankind, the process of breathing and conscious
work with it has been given attention by all, without exception, religious
traditions and systems of spiritual practices. So, the Torah tells how God breathed life into Adam, thereby reviving him. It also says that breathing returns to God after a person dies. In many world cultures, breathi ng concepts are also key. Indee d, in many
languages    the words "spirit", "soul" and "breath" have a common origin. From time immemorial, people  have distinguished breathing as the main
property of all living and animated. In Chinese philosophy, one of the main categories of "qi" is defined as "air",
"breath", "ener gy". The ancient Chinese believed that qi permeates
everything in this world and connects everything together. In Indian medicine, the concept of "prana" literally in Sanskrit means "life",
"breath". And yogis are sure that “prana” permeates the entire universe. And from ancient Greek mythol ogy, the word "psyche", which translates as
"soul", "breath", has migrated to the arsenal of world philosophy,
psychology and medicine. Respiratory practices themselves began many thousands of years ago in the
East: in India - Pranayama, in China - Qi-gun, in Central Asia - the Sufiexercise system,  in Tibet - the breathing practices of Vajrayana  Buddhism. All these eastern teachings penetrated the West only in the 20th century. And in XXI became a vital necessity. The fact is that modern civilizat ion has greatly changed people. And first of
all, we changed because we for got how to breathe properly. You have to pay
a very high price for comfort. After all, our health depends on how we
breathe. Attention! This book is designed to ensure that every person, regardless  of age and
physical condition, can easily apply theory in practice. But it is always
important to remember that any, even the most harmless intervention in the
body can cause serious violations. Therefore, before starting exercise, you
must consult your doctor! Diseases of civilization

300 years ago, when medicin e was not developed, sick people were
"rejected" by natural selection. And most people barely survived to
adulthood, without leaving sick of fspring. Under these conditions, only a small part of the diseases was determined by
genetic defects, but most of the diseases were the result of conditions and
lifestyle. Only after antibiotics appeared, serious infections were defeated. People began to die less and live longer. But life has changed. The first fruits of civilization was the emer gence of a huge number of
harmful products, due to which the human body began to become clogged
with toxic concentrates, chemical carcinogens, new refined food products
and alcohol. Human genes were not adapted to such changes. But natural
selection has stopped working because medicine has worked well producing
more and more medications. And then new chronic diseases appeared that
shortened life. Scientists called them "diseases of civilization." At first, they
develop imperceptibly for a person, as the harmful effects of the external
and internal environment accumulate. A person is not sick yet, but is no
longer healthy. But he could be healthy if he began to apply the necessary
measures in a timely manner. Prevention is of particular importance
precisely in the fight against "diseases of civilization." And one of the most important preventive measures is the ability to breathe
correctly. Expert s assure: breathing is a reliable barometer of the state of the
human body. Even


quality	is	really	one	of	attitude	in	that
one	looks	at	life	not	as	a	place	to	acquire	gain	but	as	an	opportunity	for
learning,	which	abounds	even	in	the	smallest	of	life’s	details. A	spiritual
attitude	leads	one	to	be	friendly,	kind,	and	well	meaning	to	all	life. We	find
ourselves	walking	over	an	ant	carefully	rather	than	squashing	it,	not	as	a
compulsive	‘must’	or	a	religious	rule,	but	out	of	a	greater	awareness	of	thevalue	of	all	life. All	animals	will	be	discovered	to	actually	be	individuals	that
respond	to	respect	and	attention. Even	plants	are	aware	of	it	when	you	love
and	admire	them. Humility
This	again	is	an	attitude,	an	awareness	of	the	limitations	of	the	mind	and
appearance. There	is	an	increasing	awareness	that	life	is	filtered	through
perception,	and	that	what	is	going	on	is	primarily	attitudes	and	perceptions
rather	than	self-existent,	external	realities. Willingness	to	Overlook	and	Forgive;	Kindness
As	a	serious	spiritual	student,	one	has	to	resign	from	the	self-appointed
duties	of	being	the	one	to	judge,	correct,	control,	direct,	change	the	world,	and
express	opinions	about	everything. As	a	serious	spiritual	student,	one	is	no
longer	obligated	to	continue	these	chores	and,	instead,	they	are	turned	over	to
Divine	justice. Inasmuch	as	the	mind	has	no	idea	of	what	Reality	even	is,
relinquishing	these	former	duties	will	be	a	relief	and	also	bring	an	end	to	a	lot
of	guilt. It	is	therefore	quite	helpful	to	give	up	‘causes’	and	rallies	for	the
oppressed,	downtrodden,	other	victims,	and	sentimentalities. Each	person	is
merely	fulfilling	their	own	destiny;	allow	them	to	do	so. With	detachment,	it
will	be	observed	that	most	people	derive	satisfaction	from	the	melodrama	of
their	lives. Observation	of	People
Physical	appearance	is	a	great	deceiver. Most	people	look	like	adults	but
are	not	really	adults	at	all. Emotionally,	most	people	are	still	children. The
emotions	and	attitudes	that	prevail	in	kindergarten	and	on	the	playground
continue	on	into	adult	life	but	are	hidden	in	more	dignified-sounding
terminology. Within	most	people	is	a	child	who	is	merely	imitating	being	an
adult. The	‘inner	child’	we	hear	so	much	about	is	actually	not	inner	at	all;	it	is
actually	quite	‘outer’. As	people	grow	up,	they	take	on	various	identifications	and	copy	what
they	conceive	of	as	adult	behaviors	and	styles;	however,	it	is	not	the	adult
who	is	doing	this	but	the	child. Therefore,	what	we	see	in	daily	life	are	people
acting	out	the	programs	and	scenarios	that	they	identify	with	as	a	child. The
young	child,	as	well	as	most	animals,	already	exhibits	curiosity,	self-pity,
jealousy,	envy,	competitiveness,	temper	tantrums,	emotional	outbursts,
resentments,	hatreds,	rivalries,	competition,	seeking	the	limelight	and
admiration,	willfulness,	petulance,	blaming	others,	disclaiming	responsibility,making	others	wrong,	looking	for	favor,	collecting	‘things’,	showing	off,	and
more. These	are	all	attributes	of	the	child. As	we	watch	the	daily	activities	of	most	adults,	we	realize	that	nothing
has	really	changed. This	realization	is	helpful	for	compassionate
understanding	rather	than	condemnation. Stubbornness	and	opposition,	which
are	characteristic	of	the	two-year-old,	continue	to	dominate	personalities	well
into	old	age. Occasionally,	people	also	manage	to	go	from	childhood	to
adolescence	in	their	personality	and	become	endless	thrill	seekers	and
challengers	of	fate;	they	are	preoccupied	with	the	body,	muscles,	flirtation,
popularity,	and	romantic	and	sexual	conquests. There	is	a	tendency	to	become
cute,	coy,	seductive,	glamorous,	heroic,	tragic,	theatrical,	dramatic,	and
histrionic. Again,	this	is	the	child’s	impression	of	adolescence	being	acted
out. The	inner	child	is	naïve	and	impressionable,	easily	programmed,	and
easily	seduced	and	manipulated. Curiosity	About	The	Nature	of	Consciousness
It	is	easier	to	stop	reacting	to	people	internally	as	well	as	externally	by
becoming	familiar	with	the	nature	of	consciousness. Human	life	is	very
difficult,	even	in	the	best	of	circumstances. Frustrations,	delays,	lapses	of
memory,	impulses,	and	stresses	of	all	shapes	and	forms	beset	any	individual. Demands	often	exceed	capabilities,	and	life	is	pressured	by	time
requirements. It	will	be	noticed	that	everyone’s	ego	is	about	the	same	as	that
of	everyone	else. The	mind	is	inherited	and	has	a	brain	run	by	genes,	chromosomes,	and	a
genetically	determined	personality	‘set’. Research	shows	that	many	of	the
personality’s	major	characteristics	are	already	present	at	birth. Few	people	can
actually	be	different	from	what	they	are. It	is	only	the	minority	of	people	that
seeks	self-improvement	or	spiritual	growth. This	is	because	whatever	one’s
self-criticisms,	one	secretly	really	believes	that	one’s	way	of	being	is	okay
and	probably	the	only	correct	way. They	are	all	right	as	they	are,	and	all
problems	are	caused	by	other	people’s	selfishness,	unfairness,	and	by	the
external	world. Seek	to	Give	Love	Rather	Than	to	Receive	It
Most	humans	believe	that	love	is	something	that	you	get,	that	it	is	an
emotion,	that	it	has	to	be	deserved,	and	that	the	more	they	give	away,	the	less
they	will	have. The	opposite	is	the	truth. Lovingness	is	an	attitude	that
transforms	one’s	experience	of	the	world. We	become	grateful	for	what	we
have	instead	of	prideful. We	express	our	lovingness	when	we	acknowledgeothers	and	their	contributions	to	life	and	to	our	convenience. Love	is	not	an
emotion	but	a	way	of	being	and	relating	to	the	world. Avoid	Creating	‘Enemies’
People	fall	into	the	trap	of	getting	even	or	making	constant	remarks. They
create	enemies	and	animosities. These	preclude	a	peaceful	life. Nobody	needs
enemies. They	can	retaliate	in	ways	unseen	and	so	bring	on	unfortunate
consequences. There	is	no	such	thing	as	winning	a	conflict;	that	results	in
hatred	by	the	loser. The	majority	of	domestic	violence	is	a	physical	response	to	verbal
provocation. However,	in	our	society,	victims	seldom	take	responsibility	for
the	provocation,	temptation,	or	hurled	insult. It	serves	spiritual	progress	to	always	accept	responsibility	for	all	that
befalls	one	and	avoid	the	trap	of	being	a	victim. From	a	higher	view,	there	are
no	victims. Nothing	in	the	world	of	appearances	has	the	power	to	cause
anything. Choose	A	Benign	Role	and	View	of	Life
Harsh	viewpoints	are	not	conducive	to	spiritual	growth. Even	if	they	are
‘right’	or	‘justified’,	a	spiritual	seeker	cannot	afford	them. One	has	to	give	up
the	luxury	of	revenge	or	enjoying	that	‘justice	has	to	be	done’	when	a


 light of our awar eness and
examining what we ar e made of. We possess every human
characteristic and emotion, whether active or dor mant,
whether conscious or unconscious. Ther e is nothing we can
conceive of that we ar e not. W e are everything—that which
we consider good and that which we consider bad. How
could we know courage if we have never known fear? How
could we know happiness if we never e xperienced sadness? How could we know light if we never knew dark? All these pairs of opposites e xist within us because we ar e
dualistic beings made up of opposing for ces. This means
that every quality we can see in another e xists within
ourselves. W e are the micr ocosm of the macr ocosm,
meaning within our DNA structur e we have the imprint of
every characteristic. W e are capable of both the gr eatest
acts of selﬂessness and the most destructive, self -punishing
crimes. When viewed in the full light of our awar eness, our
shadow e xposes the duality and the truth of both our human
self and our divine self, as they both pr ove to be essential
ingredients of a whole authentic human being. We have to uncover, own, and embrace all of who we ar e
—the good and bad, the light and the dark, the selﬂess and
the selﬁsh, and the honest and dishonest parts of our
personality. It is our birthright to be whole, to have it all. But
to do this, we must be willing to tak e an honest look at
ourselves and step out beyond our judgmental mind. It is
here that we will have a life-altering shif t in per ception, an
opening of our heart. The good news is that every aspect of ourselves comes
bearing gif ts. Every emotion and every trait we possesshelps show us the way back to oneness. Our dark side e xists
to point out wher e we ar e still incomplete, to teach us love,
compassion, and for giveness—not just for others, but also
for ourselves. And when the shadow is embraced, it will heal
our heart and open us up to new opportunities, new
behaviors, and a new futur e. When we bring our shadow,
our hidden emotions and our life-draining beliefs, into the
light of our conscious awar eness, it will transfor m the way
we see ourselves, others, and the world. Then we ar e free. Dealing with our shadow is a comple x but guaranteed
journey back to love. Not just love of another, but love for
each and every characteristic that lives within you and
within me—a love that allows us to embrace the richness of
our humanity and the holiness of our divinity. Having faced
our own inter nal demons, we ar e ﬁlled with peace and
compassion in the pr esence of other people’s dark side. W e
can for give and let go of our demeaning judgments and our
resentful heart. W e can tap into the humility of Gandhi and
the tolerance of Martin L uther King, Jr., and draw forth the
strength and the courage to deal with the issues that haunt
us. “Ther e but for the grace of God go I” tak es on a whole
new meaning when we can view evil thr ough the universal
lens of our humanity. Exploring our dark side is the gateway
to understanding why we do what we do, why we
sometimes act in ways that ar e contrary to the desir es of
our conscious mind, and why we spend countless hours,
days, months, or years judging others and holding on to
grudges that only bring us headache, heartache, and dis-
ease. All of us have moments fr om the past when our emotional
pain was too much for us to bear, so we r epressed it within
the darkness of our shadow. This is an unavoidable part of
life. W e can run, but we can’t hide. Our shadow is always
linked back to one traumatic event or a combination of
painful moments. When we truly understand our shadow
and its gif ts, ther e are no ﬁngers to point or blame to caston our par ents, our teachers, or our past, because our
shadow is a delivery system for an e xtraor dinary futur e.
Understanding how our shadow was for med unlocks the
door to enor mous personal power and pr ofound wisdom. THE BIR TH OF THE SHADOW
The birth of our shadow occur red when we wer e young,
befor e our logical thinking mind was developed enough to
ﬁlter the messages we r eceived fr om par ents, car egivers,
and the world at lar ge. Even with the best of car egivers, we
inevitably wer e shamed for displaying certain qualities. W e
received the message that something about us was wr ong
or that in some way we wer e bad. As childr en, we might
have been told that we wer e too loud. Instead of sof tening
our voice, knowing ther e would again come a time to be
loud, our fragile, unfor med ego may have tak en this
comment to mean that our unabashed self -expression was
wrong and should be hidden fr om others. Or maybe we wer e
called selﬁsh, because we took mor e than our fair shar e of
cookies fr om the plate. Instead of understanding the cookies
were to be shar ed, we made it mean that our selﬁshness
was bad and should be destr oyed. Or we got e xcited and
yelled out an answer in elementary school, and suddenly all
the kids wer e staring at us, laughing. Instead of laughing
with them, we made it mean that we wer e stupid and we
should never tak e a risk again. These negative messages
got ingrained into our subconscious lik e a computer virus,
altering our per ception of ourselves and causing us to shut
down those aspects of our personality that we or others
deemed unacceptable. Each time a behavior of ours was met with harsh criticism
or senseless punishment, we unconsciously separated fr om
our authentic self, our true self. And once these negative
ﬁlters wer e ﬁrmly in place, we wer e separated fr om our joy,our passion, and our ever -loving heart. T o ensur e our
emotional survival, we began the pr ocess of trying to cover
up our true self in or der to become who we believed would
be an acceptable version of a self that would belong. W ith
each r ejection, we cr eated mor e and mor e inter nal
separation, building thick er and thick er invisible walls to
protect our tender and sensitive heart. Day by day,
experience af ter experience, we unknowingly constructed
an invisible fortr ess that became our false self. This fortr ess
of limited e xpression obscur ed our essence, hiding our
vulnerabilities, our sensitivities, and of ten our ability to
know and see the truth of who we ar e.
Befor e our malleable self har dened into a mor e rigid ego
ideal, we had the fr eedom to e xpress every aspect of our
humanity. We had multiple emotional r esponses to any
event in our life. Unbur dened by shame or judgment, we
had access to all parts of ourselves. This fr eedom meant
that we could be anything we wanted to be at any given
moment. Ther e wer e no inter nal restraints to pr event us
from stepping into the r ole of the sought-af ter object of
attention or the jealous, wick ed stepsister. Befor e we
learned to judge one quality as better than another, we had
unrestricted access to the full range of e xpression that
resides within us. W e could tap into elegance, grace,
courage, cr eativity, honesty, integrity, assertiveness,
sexiness, power, brilliance, gr eed, frugalness, laziness,
arrogance, and incompetence as easily as we could change
our clothes. Life was a play when we granted all parts of ourselves the
permission to e xist. Each day was an opportunity for
complete self -expression. And best of all, if we didn’t lik e the
way our story was tur ning out, all we had to do is go into our
room, wrap a cape ar ound our shoulders, bring forth a
diﬀer ent character, and—voilà—we could r ewrite the script
and cr eate a gr eat new ending or even an entir ely diﬀer ent
story. We could tur n a drama into a comedy or a boring epicinto a fabulous adventur e. Ther e wer e countless
possibilities, and we wer e curious to e xplor e them all. Once the shadow was bor n, however, our self -expression
became stiﬂed and mor e serious. W e lear ned fr om our
parents, teachers, friends, and society that to win love and
acceptance we had to adher e to certain pr ewritten scripts. As we went to school, wer e exposed to media, and
interacted with a wider cir cle of people, we observed that
certain behavioral


ataffectjointsurfaces.Otherfactorsmayalsobepresentinthiscondition.Ifcaughtinitsearlystages,rheumatoidarthritisoftenrespondswelltophysicaltherapy,stretch
ing,diet,andstress-managementpractices,includingbreathingandimagery,allstrategiesthathelpsupportyourhealingsystem.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Thesamenaturaltreatmentsforabscessescanalsobeeffective
foracne. Dryingagents,includingalcohol,canalsobehelpful. Oily,fatty,richdiets,alongwithstress,canmakeacneworse. Peoplewithnaturallyoilyskinneedtopayparticularattentiontotheirdiets. Amacrobioticdiet(averylow-fat,plant-baseddietthatoriginatedinJapan)canoftenclearupstubborncasesofacneinashorttime. In
manycases,conventionalmedicinesmayalsobenecessary. Thesemedicinesincludetopicaldryingagents,suchasthosethatcontain
284ActivatingYourHealingSystemWhenYoureSick
benzoylperoxide,orinternalpreparations,suchasaccutane,avitamin-Aderivative,which,whenprescribedunderthecareofaknowledgeabledermatologist,canbehighlyeffective. Boils,Carbuncles,Furuncles
Theseareinfectiousswellingsintheskinsimilartoabscesses. Many
startwithjustasimpleingrownhair,buttheymaybecomeirritat
ed,painful,andoftenquitelarge,especiallyiftheyaresqueezedorpicked. Theycanalsobecomeunsightly,especiallyiftheyareonthe
faceorshoulder. Naturaltreatmentsthatworkbestwithyourhealingsystemincludesoakingorcompressinginwarm,concentratedsaltsolutions,applyingclaypacks,exposingtosunlight,treatingwithalco
holandotherdryingagents,andkeepingalldirt,oil,andbacteria
awayfromtheaffectedarea. Ifboils,carbuncles,orfurunclesare
severeandareallowedtoprogress,antibioticsand/orlancingmaybenecessarytohelpyourhealingsystemrepairtheseconditions. Burns
Burnstotheskinarerelativelycommon,butiftheyaresevereandextensiveenough,theycancausemuchharm,evendeath. First-degreeburnscauseredness,pain,andswelling,butnoblistering. ‘Whenblisteringoccurs,second-degreeburnshavebeensustained. Third-degreeburns,themostserioustypeofburn,resultwhen
nerveendingsareburnedandthesensationofpainislost. Ifyousustainaburnandithurts,consideryourselfluckybecauseitmeans
thatyoudon’thaveathird-degreeburn. Burnscanbeextremelypainful,but,iftheyarenotextensive,
yourhealingsystemcanhandlethemwithlittleintervention. Burnsshouldbekeptclean,dry,andfreefromexcessivemoistureanddirt. Topicalagentsthatarecooling,includingiceintheinitialstages,generallyreduceswellingandpain. Antibioticcremes,suchasSilvadenecream,oranaturalagentsuchaszincoxide,cankeepthe
skinfromdryingoutandcrackingandpreventinfection. Aloe,vine
gar,honey,andbeepropolismayalsobeeffective. Iftheburnisextensive,coveringitwithlightgauzedressingsandnonstickbandages,andthenleavingitundisturbedforatleast
24to48hours,possiblylonger,mightbenecessary. Anydressing
ConqueringCommonHealthConditions 285
thatgetswet,however,needstobechangedbecausewetdressingssuffocatehealingtissuesandcanpromoteinfection. Painmedica
tionsmayalsobeappropriateforonetotwodaysormore. Forsecond-degreeburnswithblisters,itisbestnottopoptheblistersbecausetheyserveasanaturalprotectivebarrierthatyourhealingsystememploystoprotectthenewskinthatisformingunderneath. Inthelaterstagesofhealingburns,youcanassistyourhealingsystemwithnaturaltopicalapplicationssuchasaloevera,comfrey
rootpoultices,vitaminEcream,calendula,andturmericcream. Cysts
Cystslookverysimilartoabscesses,buttheyareoftenmorechron
icandhaveatendencytowardperiodicswelling. Conservativetreat
mentissimilartotreatmentforabscessesandboils,includingsoak
ing,sunlight,andusingdryingagents. Cystsmayneedtobelanced
anddrainediftheybecomeexcessivelylargeorintrusive. Oncetheyhavebeenlancedordrained,yourhealingsystemcantakeoverandcompletethehealingprocess. Follicuiftis
Thiscommonconditionrepresentsinflammationandinfectionof
thehairfollicles,hencethename,folliculitis. Folliculitislookslike
acne,butitmayshowupinareasoftheskinawayfromtheface,
suchasinthegroinareaorunderthearmpits. Itcanbeverypainful
anditchyandisbesttreatedwithsaltsoaks,claypacks,andnaturalsunlight. Iffolliculitisissevereandisallowedtoprogress,antibiotics
mayalsoberequired. ImpetigoImpetigo,causedbybacteriaandpoorskinhygiene,isarapidlyspreadinginfectionwithabrownish-colored,crustyrash. Impetigo
iscommoninchildrenandmaybespreadatday-carecenters. Bathingandgoodhygienehelptoeliminatetheorganismsthat
causethisinfection. Onceimpetigohasbeencontracted,antibiotics
maybenecessarytoeliminateit. Saltsoaks,claypacks,aloevera,
andsunbathscanalsobeeffectiveifitiscaughtearlyon. Youcaneasilypreventimpetigobyobservinggoodskinhygiene. 286ActivatingYourHealingSystemWhenYoureSick
SkinRashes
Incertaingeneralizedinfections,characteristicrashesappearonthe
skinastoxinsmaketheirwayoutofthebody’sdeeperstructures. Wecommonlyseetheserashesinchildhoodillnessessuchasmeasles,chickenpox. rubella(Germanmeasles),andotherviraldiseases. Ifcontractedatanearlyage,theseconditions,althoughuncomfort
able,areusuallyself-limitinganddolittleharminWesternpopulations. Certainfoodallergies,andimmune-systemdisorderssuchaslupus,mayalsoshowupontheskinintheformofarash. Evennutritionaldeficiencies,suchaspellagra,canshowupasarashon
theskin. Whileyouaretreatinganyskinrash,itisimportanttowork
withyourhealingsystembyaddressingtheunderlyingcausesofthe
rash. Drinkingplentyoffluidswillsupportyourhealingsystemineliminatingtoxinsifanunderlyingdiseaseispresent. Thereare
manyothermethodstoworkwithyourhealingsysteminthese
cases,suchasgettingplentyofrest,eatinglightly,andtakingcertainherbsandplantremedies. Naturalsalves,ointments,andclayplas
tersappliedtopicallytotheskinmayalsobehelpful. However,itisimportanttorememberthatarashmayhavedeeperoriginsthan
justtheskin. Becauseofitsrichnervesupply,yourskinishighlysensitive
topainanditching. Whenarashitches,youwillinvariablyscratch
it,whichwillonlymakemattersworse. Animportantpartofthetreatmentofanyrashistostoptheitchsotheproblemdoesn’tescalatewhileyouareworkingtodiscoverandtreattheunderlying
causes. Inadditiontosoothingtopicalcreams,suchasthosethatcontainaloe,calendula,chamomile,orturmeric,conventional
creamsandointmentsthatcontainhydrocortisone,andotherover-the-counterconventionalmedicines,suchasantihistaminesoranalgesics,canalsoeffectivelyeliminateitchingandpreventtherashfromescalating. AllergicRashes
Rashescanappearinresponsetoskinirritantsandchemicals,such
asthosefoundinvarioussunscreenagents,soaps,andsolvents. Rashescanevenappearinresponsetonaturallyoccurringsub
stancesfoundinplants,suchasinmangoes,poisonivy,andpoison
ConqueringCommonHealthConditions 287
oak. Skinallergiescanalsoresultascomplicationsfrominsectbites,includingbeestings,spiderbites,andjellyfishstings. Onceagain,whileyouaretreatingtheserashesandcontrolling
theitchandspreadoftherash,thekeytoeliminatingthempermanentlyistoident


	month,	the	resulting	toxins	will	lead	to	symptoms	of	illness. Thrush	indicates	the	presence	of	large	quantities	of	bacteria	that	have	spread	throughout
the	gastrointestinal	tract	(GI	tract),	including	the	mouth	area. It	shows	up	in	the	mouth
because	the	mucus	lining	there	is	not	as	developed	and	resistant	as	in	the	lower	parts	of	the
GI	tract. The	main	source	of	thrush,	though,	is	in	the	intestines. Since	the	largest	part	of
the	immune	system	in	the	body	is	located	in	the	mucus	lining	of	the	GI	tract,	thrush
indicates	a	major	weakness	in	the	body’s	general	immunity	to	disease. Herpes,	which	doctors	consider	a	viral	disease,	is	similar	to	thrush,	with	the	exception
that,	instead	of	bacteria	attacking	the	cell	exterior,	viral	materials	attack	the	nucleus,	or
cell	interior. In	both	cases,	the	“attackers”	target	only	weak	and	unhealthy	cells—that	is,
cells	that	are	already	damaged	or	dysfunctional	and	are	susceptible	to	mutate	into
cancerous	cells. Added	to	this	survival	drama,	gallstones	can	harbor	quantities	of	bacteria
and	viruses,	which	escape	the	liver	via	the	secreted	bile	and	affect	those	parts	of	the	bodythat	are	the	least	protected	or	already	weakened. The	thing	to	keep	in	mind	is	that	germs
do
not
	infect	the	body	unless	it	requires	their	help. The	intestinal	tract	needs	bile	to	keep
itself	neat	and	clean. Lack	of	bile	in	the	intestines	prevents	this	from	happening. The	next
best	solution	to	removing	harmful	waste	matter	is	to	employ	destructive	germs. Gallstones	can	also	lead	to	other	problems	in	the	mouth. They	inhibit	proper	bile
secretion,	which,	in	turn,	reduces	appetite	and	secretions	of	saliva	from	the	salivary	glands
in	the	mouth. Saliva	is	required	to	cleanse	the	mouth	and	keep	its	tissues	soft	and	pliable. If	not	enough	saliva	is	present,	destructive	bacteria	begin	to	invade	the	mouth	cavity. This
can	lead	to
tooth	decay,	gum	destruction,
	and	other	tooth-related	problems. However,	to
reiterate	the	previously	made	point,	bacteria	do	not	cause	tooth	decay. These	germs	are
attracted	only	to	those	areas	in	the	mouth	that	are	already	congested,	undernourished,	and
acidified. A
bitter	taste
	in	the	mouth	is	caused	by	bile	that	has	regurgitated	into	the	stomach	and,
from	there,	into	the	mouth. This	condition	occurs	because	of	major	intestinal	congestion,
as	seen,	for	example,	during	bouts	of	constipation. Instead	of	properly	moving	downward
and	out	of	the	body,	parts	of	the	intestinal	content	back	up,	which,	in	turn,	may	force	bile,
bacteria,	gas,	toxins,	and	other	irritating	substances	into	the	upper	regions	of	the	GI	tract. Bile	in	the	mouth,	for	example,	drastically	alters	the	pH-value	(acid-alkaline	balance)	of
saliva,	which	inhibits	its	cleansing	action	and	makes	the	mouth	susceptible	to	infectious
germs. A
mouth	ulcer
	in	the	lower	lip	indicates	a	similar	inflammatory	process	in	the	large
intestine. A	repeated	occurrence	of	ulcers	(in	either	one	of	the	two	corners	of	the	mouth)
points	to	the	presence	of
duodenal	ulcers
	(also	see	the	following	section,
Diseases	of	the
Stomach
). Tongue	ulcers,
	depending	on	their	location,	indicate	pockets	of	inflammation
in	corresponding	areas	of	the	alimentary	canal,	such	as	the	stomach,	small	intestine,
appendix,	or	large	intestine. Diseases	of	the	Stomach

As	already	indicated,	gallstones	and	subsequent	digestive	trouble	can	lead	to	regurgitation
of	bile	and	bile	salts	into	the	stomach. Such	an	occurrence	adversely	changes	the
composition	of	gastric	juices	and	the	amount	of	mucus	generated	in	the	stomach. The
mucus	is	there	to	protect	the	surface	stomach	lining	from	the	destructive	effects	of
hydrochloric	acid. The	condition	where	this	protective	“shield”	is	broken	or	diminished	is
known	as
gastritis. Gastritis	can	occur	in	acute	or	chronic	form. When	the	surface	cells	(epithelium)	of	the
stomach	are	exposed	to	acidic	gastric	juice,	the	cells	absorb	hydrogen	ions. This	increases
their	internal	acidity,	counterbalances	their	basic	metabolic	processes,	and	causes	an
inflammatory	reaction. In	more	severe	cases,	there	may	be	ulceration	of	the
mucosa
(peptic	or	gastric	ulcer),
	bleeding,	perforation	of	the	stomach	wall,	and
peritonitis
,
	a
condition	that	occurs	when	an	ulcer	erodes	through	the	full	thickness	of	the	stomach	or
duodenum	and	their	contents	enter	the	peritoneal	cavity. Duodenal	ulcers
	develop	when	acid	leaving	the	stomach	erodes	the	duodenum’s	lining. In	many	cases,	the	acid	production	is	unusually	high. Eating	too	many	foods	that	require
strong	acid	secretions,	as	well	as	improper	food	combining	(for	more	details,	see
Timeless
Secrets	of	Health	and	Rejuvenation
	by	the	author),	often	disturb	balanced	acid	production. Esophageal	reflux,
	commonly	known	as	“heartburn,”	is	a	condition	in	which	stomach
acid	washes	upward	into	the	esophagus	and	causes	irritation	or	injury	to	the	delicate
tissues	lining	the	esophagus. Contrary	to	common	opinion,	this	condition	is	not	due	to	the
stomach’s	making	too	much	hydrochloric	acid,	but	is	due	instead	to	back-flushing	of
waste,	toxins,	and	bile	from	the	intestines	into	the	stomach. In	many	cases,	heartburn
results	when	the	stomach	makes	too	little	hydrochloric	acid,	thereby	forcing	food	to
remain	there	far	too	long	and	to	ferment. Taking	antacids	can	further	impair	the	digestion
of	foods	and	cause	major	damage	to	the	stomach	and	the	rest	of	the	GI	tract. A	number	of	other	causes	of	gastritis	and	heartburn	can	be	identified. They	include
overeating,	consuming	fried	foods,	excessive	alcohol	consumption,	heavy	cigarette
smoking,	drinking	coffee	every	day,	ingesting	soda,	eating	large	quantities	of	animal
protein	and	animal	fats,	and	subjecting	oneself	to	x-ray	radiation,	cytotoxic	drugs,	aspirin,
and	other	anti-inflammatory	drugs. Food	poisoning,	highly	spiced	foods,	iced	beverages,
dehydration,	and	emotional	stress	also	cause	gastric	distress. All	of	these	also	cause
gallstones	in	the	liver	and	gallbladder,	thereby	starting	off	a	vicious	cycle	and	creating
major	disruptions	throughout	the	GI	tract. In	the	final	event,	malignant
stomach	tumors
may	be	formed. Most	medical	doctors	now	believe	that	a	“bug”	(
H. pylori
)	causes	stomach	ulcers. Combating	the	bug	with	antibiotic	drugs	usually	brings	relief	and	stops	the	ulcer. Although	the	drug	does	not	prevent	the	ulcer	from	returning	after	discontinuation,	there	is
a	high	“recovery”


 Spirit’s
laboratories in which He brings together people who have
the maximal opportunity for mutual gr owth. He appraises
who can lear n most fr om whom at any given time, and then
assigns them to each other. Like a giant universal computer,
He knows e xactly what combination of ener gies, in e xactly
what conte xt, would do the most to further God’s plan for
salvation. No meetings ar e accidental. “Those who ar e to
meet will meet, because together they have the potential
for a holy r elationship.”The Course says that ther e are ‘thr ee levels of teaching’
in relationship. The ﬁrst level is what we think of as a casual
encounter, such as two strangers meeting in an elevator or
students who “happen ” to walk home fr om school together. The second level is a “mor e sustained r elationship, in which,
for a time, two people enter into a fairly intense teaching-
learning situation and then appear to separate.” The thir d
level of teaching is a r elationship which, once for med, lasts
all our lives. A t this level, “each person is given a chosen
learning partner who pr esents him with unlimited
opportunities for lear ning.”
Even at the ﬁrst level of teaching, the people in the
elevator might smile at one another or the students might
become friends. It is mostly in casual encounters that we
are given a chance to practice the ﬁne art of chiseling away
the har d edges of our personalities. Whatever personal
weaknesses ar e evident in our casual interactions will
inevitably appear magniﬁed in mor e intense r elationships. If
we’re crabby with the bank teller, it will be har der to be
gentle with the people we love the most. At the second level of teaching, people ar e brought
together for mor e intense work. During their time together,
they will go thr ough whatever e xperiences pr ovide them
with their ne xt lessons to be lear ned. When physical
proximity no longer supports the highest level of teaching
and lear ning between them, the assignment will call for
physical separation. What then appears to be the end of the
relationship however, is not r eally an end. R elationships ar e
eternal. They ar e of the mind, not the body, since people
are ener gy, not physical substance. Bodies joining may or
may not denote r eal joining, since joining is of the mind. People who have slept in the same bed for twenty -ﬁve years
may not be truly joined, and people who ar e many miles
apart may not be separate at all.Often we see a couple who has separated or divor ced
and look with sadness at the “ failur e” of their r elationship. But if both people lear ned what they wer e meant to lear n,
then that r elationship was a success. Now it may be time for
physical separation so that mor e can be lear ned in other
ways. That not only means lear ning elsewher e, from other
people; it also means lear ning the lessons of pur e love that
come fr om having to r elease the for m of an e xisting
relationship. Third-level, life-long r elationships ar e generally few
because “their e xistence implies that those involved have
reached a stage simultaneously in which the teaching-
learning balance is actually perfect.” That doesn’t mean,
however, that we necessarily r ecognize our thir d-level
assignments; in fact, generally we don’t. W e may even feel
hostility towar d these particular people. Someone with
whom we have a lifetime’s worth of lessons to lear n is
someone whose pr esence in our lives for ces us to gr ow. Sometimes it r epresents someone with whom we participate
lovingly all our lives, and sometimes it r epresents someone
who we e xperience as a thor n in our side for years, or even
forever. Just because someone has a lot to teach us, doesn’t
mean we lik e them. P eople who have the most to teach us
are often the ones who r eﬂect back to us the limits to our
own capacity to love, those who consciously or
unconsciously challenge our fearful positions. They show us
our walls. Our walls ar e our wounds—the places wher e we
feel we can’t love any mor e, can’t connect any mor e deeply,
can’t for give past a certain point. W e are in each other’s
lives in or der to help us see wher e we most need healing,
and in or der to help us heal. 6. THE SPECIAL RELA TIONSHIP“The special love r elationship is the ego’s chief
weapon for k eeping you fr om Heaven.”
We can all r elate to the desir e to ﬁnd Mr. or Ms. Right. It’s
almost a cultural obsession. But accor ding to A Course in
Miracles, the sear ch for the perfect person to “ﬁx” us is one
of our biggest psychic wounds, and one of the ego’s most
powerful delusions. It r epresents a notion that A Course in
Miracles  calls the “special r elationship.” Although the wor d
“special” nor mally implies something wonderful, fr om a
Course perspective, special means diﬀer ent, ther efore
separate, which is characteristic of ego rather than spirit. A
special r elationship is a r elationship based on fear. ‘God cr eated only one begotten Son’ and He loves all of
us as one. T o Him, no one is diﬀer ent or special because no
one is actually separate fr om anyone else. Since our peace
lies in loving as God loves, we must strive to love everyone. Our desir e to ﬁnd one “special person,” one part of the
Sonship who will complete us, is hurtful because it is
delusional. It means we’r e seeking salvation in separation
rather than in oneness. The only love that completes us is
the love of God, and the love of God is the love of everyone. That doesn’t mean that the for m of our r elationships is the
same with everyone, but it means that we ar e seeking the
same content in every r elationship: a quality of br otherly
love and friendship that goes beyond the changes of for m
and bodies. Just as the ‘Holy Spirit was God’s answer to the
separation, the special r elationship was then the ego’s
answer to the cr eation of the Holy Spirit.’ A fter the
separation, we began to feel a huge gaping hole within us,
and most of us still feel it. The only antidote for this is the
Atonement, or r eturn to God, because the pain we feel is
actually our own denial of love. The ego, however, tells usdiﬀer ently. It ar gues that the love we need must come fr om
someone else, and that ther e’s one special person out ther e
who can ﬁll up that hole. Since the desir e for that person
actually stems fr om our belief that we’r e separate fr om God,
then the desir e itself symbolizes the separation and the guilt
we feel because of it. Our sear ch then car ries the ener gy of
the separation. It becomes about guilt. This is why so much
anger is of ten ar oused in our closest r elationships. W e’re
projecting onto someone else the rage we feel against
ourselves for cutting oﬀ our own love. Often when we think we ar e “in love” with a person, as A
Course in Miracles  indicates, we’r e actually anything but. The special r elationship is based not on love but on guilt. The special r elationship is the ego’s seductive pull away
from God. It is a major for m of idolatry, or temptation to
think that something other than God can complete us and
give us peace. The ego tells us that ther e is some special
person out ther e who will mak e all the pain go away. We
don’t r eally believe that, of course, but then on the other
hand we r eally do. Our cultur e has br ed the idea into us,
through books, songs, movies, advertising, and mor e
importantly, the conspiracy of other egos. It is the job of the
Holy Spirit to transfor m the ener gy of special love fr om
treachery to holiness. The special r elationship mak es other people—their
behavior, their choices, their opinions of us—too important. It mak es us think we need another person, when in fact we
are complete and whole as we ar e. Special love is a “blind”
love, seeking to heal the wr ong wound. It addr esses the gap
between ourselves and God, which doesn’t actually e xist but
which we think does. By addr essing this gap as r eal, and
displacing its sour ce onto other people, we actually
manufactur e the e xperience we seek to r ectify.Under the Holy Spirit’s guidance, we come together to
share joy.


; leave the
situation or accept it. All else is madness. Ordinary uncon sciousness is always linked in some way with denial of
the Now. The Now, of course, also implies the here. Are you resisting
your her e and now. Some peo ple would always rather be somewhere
else. Their “here” is never good  enough. Through self-observation, find
out if that is the case in your life. Wherever you are, be there totally. If
you find your here and now intolerable and it makes you unhappy, you
have thr ee options: remove yourself from the situation, change it, or
accept it  totally. If you want to take responsibility for your life, you must
choose one of those three options, and you must choose no w. Then
accept the consequences. No excuses. No negativity. No psychic
pollution. Keep your inner space clear. If you take any action — leavin g or changing your situation —  drop the
negativity first, if at all possible. Action arising out of insight i nto what
is required is more ef fective than action arising out of negativity. Any act ion is often better than no action, especially if you h ave been
stuck in  an unhappy situation for a long time. If it is a mistake, at least
you learn something, in which  case it’ s no longer a mistake. If you
remain stuck, you learn nothing. Is fear preventing you from taking
action. Acknowledge the fear, watch it, take your attention in to it, be
fully present with it. Doing so cuts the link between the fear and your
thinking. Don’ t let the fear rise up into your mind. U se the power  of the
Now. Fear cannot prevail against it. If there is truly nothing that you can do to change your here and now, and
you can’ t remove yourself from  the situation, then accept your here and
now totally by d ropping all inner resistance. The false, unhappy  self that
loves feeling miserable, resentful, or sorry for itself can then no longersurvive. This is called surrender. Surrender is not weakness. There is
great st rength in it. Only a surrendered person has spiritua l power. Through surrend er, you will be free internally of the situation. Y ou may
then fin d that the situation changes without any ef fort on your part. In
any case, you are free. Or is there som ething that you “should” be doing but are not doing it. Get up and do it now. Alternatively, completely accept your inactivity,
laziness, or passivity at this mo ment, if that is your choice. Go into it
fully. Enjoy it. Be as lazy or inactive as you can. If you go into it fully
and con sciously, you will soon come out of it. Or maybe yo u won’ t. Either way, there is no inner conflict, no resistance, no negativity. Are you  stressed. Are you so busy getting to the future that the present is
reduced to a means of getting there. Stress is caused by being “here” but
wanting to be “ there,” or being in the present but wanting to be in the
future. I t’ s a split that tears you apart inside. T o create and live with such
an i nner split is insane. The fact that everyone else is doing it doesn’ t
make it any less insane. If you have to, you can move fast, wor k fast, or
even run, without projecting yourself into the future and without
resisting the present. As you mo ve, work, run — do it totally. E njoy the
flow of ener gy, the high ener gy of that moment. Now you are n o longer
stressed, no longer splitting y ourself in two. Just moving, running,
working — and enjoying it. Or y ou can drop the whole thing and sit on a
park ben ch. But when you do, w atch your mind. It may say: “Y ou should
be working. Y ou are wasting time. ” Observe the mind. Smile at it. Does the past ta ke up a great deal of your attention. Do you fr equently
talk and  think about it, either po sitively or negatively. The great things
that you have achieved, your adventures or experiences, or your victim
story an d the dreadful things tha t were done to you, or maybe what you
did to someone else. Are your thought processes creating guilt, pride,
resentment, anger, regret, or self-pity. Then you are not only reinforcing
a false sense of self but also helping to accelerate your body’ s aging
process by creating an accumulation of past in your psyche. V erify this
for y ourself by o bserving those around you who have a strong tendency
to hold on to the past. Die to the past every moment. Y ou don’ t need it. Only refer to it when it
is ab solutely relevant to the present. Feel the power of this mo ment andthe fullness of Being. Feel your presence. Are you worried. Do you ha ve many “what if” thoughts. Y ou are
identified with your mind, which is projecting itself into an imaginary
future si tuation a nd creating fear. There is no way that you can cope with
such a situation,  because it does n’ t exist. It’ s a mental phantom. Y ou can
stop this health-and life-corroding insanity simply by acknowledging the
present moment. Become aware of your breathing. Feel the air flowing
in an d out of your body. Feel y our inner ener gy field. All that you ever
have to deal wi th, cope with, in real life — as opposed to imaginary
mind projections — is this moment. A sk yourself w hat “problem”  you
have rig ht now, not next year, to morrow, or five minutes from no w. What
is w rong with th is moment. Y ou can always cope with the Now, but you
can never cope with the future — nor do you have to. The answer, the
strength, the right action or the resource will be there when you  need it,
not before, not after. “One da y I’ll make it. ” Is your g oal taking up so much of your attention
that you  reduce the present mom ent to a means to an end. Is it taking the
joy out of your doing. Are you  waiting to start living. If you develop
such a mind pat tern, no matter what you achieve or get, the pre sent will
never be  good enough; the future will always seem better. A perfect
recipe for permanent dissatisfaction and nonfulfillment, don’ t you agree. Are you a habitual “waiter”. How much of your life do you spend
waiting. What I call “small-sca le waiting” is waiting in line at the post
of fice, in a traf fic jam, at the airport, or waiting for someone to arrive, to
finish w ork, and so on. “Lar ge-scale waiting” is waiting for the next
vacation, for a better job, for the children to grow up, for a truly
meaningful relat ionship, for success, to make money, to be imp ortant, to
become enlightened. It is not un common for people to spend the ir whole
life waiting to start living. W aiting is a state of mind. Basically, it means that you want the future;
you don ’ t want the present. Y ou don’ t want what you’ve got, and you
want w hat you haven’ t got. W ith every kind of waiting, you
unconsciously c reate inner conflict between your here and no w, where
you don ’ t want to be, and the projected future, where you wa nt to be. This greatly reduces the quality of your life by making you lose the
present. There is nothing wrong with striving to improve your life situation. Y ou
can imp rove you r life situation, but you cannot improve your life. Life is
primary. Life is your deepest inner Being. It is already whole, complete,
perfect. Y our life situation co nsists of your circumstances and your
experiences. Th ere is nothing wrong with setting goals and st riving to
achieve things. The mistake lies  in using it as a substitute for the feeling
of life, for Bein g. The only poin t of access for that is the Now. Y ou are
then like an ar chitect who pays no attention to the foundation of a
building but spends a lot of time working on the superstructure. For example, many people are w aiting for prosperity. It cannot come in
the f uture. When you honor, ack nowledge, and fully accept your present
reality —  where you are, who you are, what you are doing righ t now —
when yo u fully accept what you  have got, you are grateful for what you
have got, grateful for what is, grateful for Being. Gratitude for the
present moment and the fullness of life now  i s true prosperity. It cannot
come in  the future. Then, in tim e, that prosperity manifests for you in
various ways. If y ou are dissa tisfied with what you have got, or even frus trated or
angry ab out you r present lack, th at may motivate you to become  rich, but
even if you do m ake


 to be feared; it is only to be understood. Now is the time
to understand more, so that we may fear less.” The understanding of a
disease process and its cause should be the first step in conquering any
sickness. Identifying the underly ing reason that an illness exists will enable
a distressed patient to comprehe nd the workings and purpose of the Gerson
program and why it’ s bound to be ef fective. Someone critica lly ill will likely find it difficult to conce ntrate on
thoroughly learning Dr. Gerson’ s concepts; consequently, the family or
accompanying caregiver must assist with this function. Understanding and
accepting the Gerson approach to achieving wellness takes away some of
the fear by showing that there is hope of reversing the disease process. Words alone will not obliterate all of the fear, and we acknowled ge that a
favorable result is really what counts. Early improvement in the diseased
state will do more than anything else to resurrect hope. Many patients
newly arriving at a Gerson health facility have lost the will to eat and drink. But that situation soon changes for the better. The Gerson progr am helps
such a person over this difficult  period, giving the individual simple foodsand juices which the body is able to easily digest. Such an easing of the
metabolism is vital, for then we will see a restoration of blood flow, an
improvement in the nervous system, and an overall pickup of bodily
functions. The patient begins to eat, drink, and sleep much better, and
almost immediately he or she starts to feel strengthened. An interest in life
is stimulated. Probably for the first time since the patient heard his or her
diagnosis and prognosis, there is a prospect of living a long life. There can
be a future. SOME FUNCTIONS OF A  CAREGIVER  (FAMIL Y MEMBER OR  FRIEND )
Still, a drastic change of lifestyle is required by the Gerson Therapy. For
the patie nt, living each day inevitably has its ups and downs with healing
crises occurring all too frequently. The healing process offers a severe test
for even the most committed patient. It becomes the job of any caregiver to
lighten that patient’ s burden with steady support, empathy, and well-focused
counseling. How are these caregiving functions carried out? By the
caregiver ’s achieving full completion of specific beneficial tasks. They
include:
• Creating a safe space for the patient to occupy through total listening
and of fering nonjudgmental attention. • Building a healing partnership  with the patient, turning him or her into
an active ally able to share responsibility for the therapeutic process. • Dispelling the superstitious fear attached to cancer. This is done by
reprogramming the patient’ s consciousness, helping to reframe harmful
concepts; and by identifying self-defeating patterns and eliminating them. • Exploring the patient’ s belief system and the family dynamics  in which
he or she is embroiled. If the family dynamics are negative or hostile to
the therapy, an attempt must be made to reverse such dynamics. Or, get
the patient out of the disruptive environment. Or, take the source of
disruption away from the patient’ s environment. • Dealing with resentment and unfinished business facing the patient. • Coping with the drastic mood swings and sometimes antisocial
behavior that can accompany the detoxification process. A caregiver is very necessary to prevent the patient from deciding that
the Gerson treatment program is impossible to face at home on one’s own.The caregiver assists a patient in almost all aspects of accom plishing the
Gerson Therapy. It starts out with shopping for food and moves on to
securing deliveries, cooking the foods, checking on helpers, preparing
juices, allotting juice portions, establishing the daily routine, keeping on top
of the program routine, washin g up endlessly, making the enema coffee,
offering aid if an enema goes askew, coping with healing reactions and
other forms of flare-up, relievi ng boredom, injecting enthusia sm into the
treatment, and above all, causing sanity to prevail for both patient and
caregiver. The caregiver needs to be prepa red for alterations in emotions that arise
as the patient’ s body is freed of its residual poisons. Journalist and
psychotherapist Beata Bishop of London, England, tells us, “Physical
detoxification inevitably brings  about psychological detoxifi cation, too. Toxins passing through the central nervous system evoke strange reactions
and out-of-char acter behavior: violent mood swings, snappin ess, anger,
instability, unfair accusations, and aggression. The patient’ s normally
civilized behavi or gives way to drives and emotions that have been denied
and repressed for a long time, perhaps since childhood.... It is part of the
process. In whatever capacity we work with the patient, we remain calm,
caring, unchanged, waiting for the inner upheaval to pass.”2
TOOLS AND  METHODS FOR  PSYCHOLOGICAL  IMPROVEMENT
To offset the negative psychological aspects of serious illness—whether
cancer, heart disease, diabetes,  arthritis, serious infections, or any other
form of degenerating pathology—practitioners of the Gerson Therapy are
taught to incorporate certain considerations into their treatment programs. The extracurricular considerations include a number of psychology tools
and methods for patient application:
1. Employing relaxation techniques,
2. Creating visualizations linked to self-healing,
3. Engaging in simple meditations,
4. Repeatedly using af firmations,
5. Educating and developing the imaginative power of the right brain that
is creative, artistic, and idealistic,
6. Reversing negative family dynamics,7. Emphasizing positive actions in all situations or relationships,
8. Fully understanding the Gerson  program to bring about confide nce and
a willingness to become involved in such a demanding, rigid, and
comprehensive treatment which asks for so much self-discipline,
9. Removing internal physical pain relatively quickly by use of coffee
enemas and other sources of detoxification, and
10. Steadily exhibiting symptomatic results the patient sees and feels. Below, we briefly discuss the first five methods and tools. These five
afford a psychological uplift for the person who is ill with cancer or another
life-threatening disorder. Use a Relaxation T echnique
For fifteen minutes, three times a day—upon arising, after lunch, and
before retiring—relax deeply by use of a progressive relaxation  technique. First relax the head, next the neck, then the shoulders, and in progression all
of the rest of the body from top to bottom completely down to the toes. This relaxation is achieved by proceeding with the technique taught by
Jose Silva of Silva Mind Control fame. Here is how to proceed:
1. Sit comfortably in a chair or lie on the floor. 2. Close the eyes and relax. 3. Take a deep lung-filling inhalation. 4. During exhalation, relax the body even more. 5. Count slowly backward from 100 to 1. 6. Daydream about some peaceful place you know. 7. Mentall y verbalize a strong affirmation such as “I will always maintain
a perfectly healthy body and mind.”
8. Go into the well-practiced creative visualizations you’ve develo ped for
yourself which provide the greatest comfort.3
Create V isualizations
There is a basic technique of creative visualization which Shakti  Gawain,
renowned pione er and teacher of the consciousness movement, offers to her
students. It involves the following step-by-step procedure:1. Apply your personal method of relaxation, perhaps the same technique
suggested by Jose Silva;
2. Imagine a healthy state of the body that you want very much to
possess;
3. Imagine this healthy body state in your possession, admire it, enjoy it,
show it to loved ones and friends;
4. Make some positive statements  (affirmations) about this healthy body
state;
5. End the visualiz ation with firm avowals that you will have this healthy
body state permanently.4
Once relaxed and able to visualize readily, start the healing process in
earnest. Picture the body with its growing tumor, and imagine that tumor
stopping its growth. Then see it getting smaller. During each of these
relaxation sessio ns, visualize the tumor shrinking a tiny bit more than the
last time. Also imagine the very active immune system, however you may
picture it, with that protective system’ s all-encompassing white blood cells
(leukocytes), which consist of the lymphocytes, the phagocytes, the
monocytes, and much more. Engage in Simple Meditations
Meditation, a state of conscious ness in which one stops awareness of the
surroundings so the mind can focus on a single precept, leads to rest and
relief from stress. It takes patience and persistence to develop the power of
concentration required in meditation. The mind will naturally  wander to
other things and images. One’ s attention must be returned to the subject
over and over again. It may be frustrating to discover just how easily the
attention wanders. Consider that the subject of a meditation is similar to that
of a tar get; stray thoughts will often prevent hitting the bull’ s-eye.5
A wide variety of meditation techniques are used to clear the mind of
stressful outside disturbances. The method that follows below, as taught by
Dr. Lawrence LeShan, is


 to follow the
wisdom we’ve gained from living life so far, then we will avoid a global
calamity and go straight for global peace. In both of those  scenarios, Jesus is standing there when the apocalypse
is over. In a mystical interpreta tion he is with us now, showing us how to
bypass the darkness and go directly for the light. He has already
transcended. Now so can we. OceanofPDF.comThe Power of the Morning
I look at morni ng prayer and meditation the way I look at physical
exercise. If I do it, it works. It takes work to strengthen our attitudinal
muscles, just as it takes work to strengthen our physical muscles. We use
spiritual exercise to counter the emotional gravity of victimization and
anger, shame and self-hatred, the way we counter physical  gravity by
working out. The mystic Jesus is like a spiritual trainer. He can’t do the
work for you, but he can show you how to do it for yourself. There’ s no better time to do it than in the morning. When I was pregnant with my daughter many years ago, I could feel
how much was going on inside me as I simply sat on a chair with my feet
up drink ing a cup of chamomile tea. I was in awe of the thought that new
life was being created inside my body. The greatest way I could serve the
process was to cultivate health and stillness and inner peace, for myself and
for the child within me. Now I’m similarly in awe of the life that gestates in the womb of
consciousness. Sometimes the greatest service I could offer to the child in
my womb was to sit quietly and merely be; a life that’s pregnant with
greater awareness is similarly grounded in stillness and rest. Inner peace is a
fertile field for the birth of the mystic self. It is also its ultimate goal. Giving birth to another human being, but also giving birth to a higher
version of ourselves, means we’re participating in the birth of a new world. While the species can’t continue unless enough of us conceive  children, it
won’ t survive unless we conceive enough wisdom. The effort to become more spiritually conscious involves changes on
both the inner and outer planes. In the words of Martin Luther King Jr., we
need “qualitative shifts in our souls as well as quantitative changes in our
circumstances.” Some of those changes are lifestyle changes, one of whichinvolves the earliest hours of our day. All great religious traditions
emphasize the importance of the morning. When we first awaken, our minds are most open to new impr essions. That’ s when we download the state of consciousness that will dominate our
day. We have a sacred responsib ility to ourselves to choose wisely what that
download will be; if we go straight to social media, for instance, rather than
going first to God, it’s like eatin g a bowl of candy for breakfast. Your body
doesn’ t want that, and your mind doesn’ t want it either. Morning should be sacred, a time when we ground ourselves in a
reverent view of ourselves, our relationships, and the world around us. It’s a
time to conscio usly call in the light so darkness won’ t overwhelm us. Particularly given the chaos in the world today, acquiescing to the ego’s
worldview first thing in the morning is one of the most self-sabotaging
things we can do. We do not need to create the world; it has already been created and
created perfectly. Our problem is our attachment to an unreal world that lies
in front of it. The world on this side of the veil is the ego’s kingdom, in which
thoughts of fear and limitation prevail. Through the eyes of the Holy Spirit,
we gain the power to see beyond the veil. Withdrawing our attachment to
one world, we gain the ability to invoke another. Beyond this world is a
world we want* (WB-235). It’s ours to decide which realm  of reality we wish to show on the big
screen that takes up space in our mind. But according to A Course in
Miracles  the vision of one world will cost us the vision of the other. Grounding ourselves in peace and stillness, love and forgiveness, in the
morning is one of the most powerful medicines we can apply to our
wounded souls. Spiritual liberation is not a bursting out, but a gentle
melting in. The mystic Jesus is the tender power at the core of who we are,
and the protector of the mystic mind. We wake up in the morning and take a shower or bath in order to wash
dirt off our body. We want to wash ourselves clean of physical impurities
left over from the day before. Through meditation, prayer, mindfulness, or
whatever spiritu al practice we follow, we do the same thing with our mind. We take a shower to wash away  the dirt that has accumulated on our body,
and we meditate and pray in order to wash away the stress that has
accumulated on our mind.It’s not just our intellect that is assaulted by the fear and chaos of the
world today: our nervous system  is assaulted by it. And that weakens our
capacity to be effective in the world. We can’t bring peace to the world
around us if we ourselves are not at peace. We’re not going to change the
world if we ourselves remain unchanged. “Do not conform to the pattern of
this world, but be transformed by the renewing of your mind” (Romans
12:2, New International Version). That’ s why prayer and meditation matter. Meditation is a scientifically
proven process that shifts our brain waves, leading to chemical changes in
the brain that cause a deep exper ience of inner peace. Time spent meditating
removes the mental plaque that accumulates on our psyche—the layers of
ego thinking that cover over our miracle impulses and make access to the
higher mind impossible. Accord ing to A Course of Miracles, five minutes
spent with the Holy Spirit in the morning guarantees He will be in charge of
our thought forms throughout the day. Simply sitting, reading inspirational
or script ural material, following  a serious prayer or meditation practice, we
allow our mind to be in a receptive mode to something higher than
ourselves. It transforms our experience of life. The ego’s resistance to a quiet moment can be very strong, of course; it
loves to make a direct beeline for our adrenal system, addict us to fearful
thinking, and destroy all impulse control. There are times when it takes
more emotional discipline to be quiet and do nothing than it does to send a
reactive text. That’ s why one of the most undermining things we can do is
check email, Instagram, Twitte r, and so forth before we meditate in the
morning. Just as we train our physical muscles to help us move  powerfully,
we train our spiritual muscles to help us be powerfully nonreactive and still. Being a mother myself, I know how many young parents are saying to
themselves as you read this, “Oh, but mornings are impossible! She doesn’ t
understand what it’s like having little kids around!” But yes, I do. And this
is what I learned: small children  love it when we say very softly, “Hey, now
we’re going to have our quiet time with God, okay? We’re going to sit here
with each other and just love Him!” I cannot stress how important it is to
help small children get used to spiritual practice. Try to do it early. Once the
eye-rolling years begin, it’ s almost impossible. Nothing would do more to repair the damage to our families than to
cultivate quiet among ourselves. The French philosopher Blaise  Pascal said
that every problem in the world can be traced to man’ s inabili ty to sitquietly in a room  alone. In both Judaism and Christianity, there is the notion
of the small, still voice within, but that voice is easily drowned out by the
cacophonous noises of the world. If we do not fill our minds in the morning with the light of a higher
love, the darkne ss of the world will have its way with us. Our mental energy
is going to go somewhere, and if we don’t proactively direct it, devote it,
and surrender it to love, then it will be used for the purposes of fear. And of
course, that jangles us. Our only two real choices today are between
enlightenment or neurosis. If you’ve chosen a prayer or meditation practice that feels right to you,
try adding this every morning: Close your eyes, visualize everyone you’re
going to meet in the day ahead of you, imagine everyone you don’t even
know you’re going to meet, and simply send love from your heart to theirs. See Jesus embrace them, along with whatever other imagery emer ges. We are far too tolerant of mind-wandering* (T-29), casually traveling
the back alleys of fear and meaninglessness that pervade the world today. We need to consciously, routine ly quiet our minds if we wish to hear the
Voice for God. The mystic Jesus  will speak to us, but it’s our responsibility
to develop the habit of listening. Yes, that means turning off television and
iPads during dinner. Yes, it means pulling ourselves away from addictive
patterns of thought and behavio r. And it definitely means knowing when to
put the phone down. None of this