 one. Bananas contain a lot of potassium, which will help
maintain the balance between fluids and electrolytes if you are vomiting. Look for what is fresh, juicy, and local as a guide to what might nourish you
most. Dried fruits and nuts, soaked, are another good option for this time. Organic figs, dates, apricots, raisins, almonds, and walnuts are greatchoices, as they provide you with magnesium and iron as well as the fat to
support your little one’ s brain development. A combination of nourishing foods called panchamrit —from pancha,
meaning “five,” and amrit,  meaning “immortal” or “nectar of the gods”—is
beneficial to eat in the early morning, before breakfast, to give you ener gy,
nourish the tissues of your body, and reduce fatigue. The five ingredients
come together quickly to make a warm, sweet ener gy booster for mama. Panchamrit
Ingredients
5 teaspoons milk
2 teaspoons ghee
1 teaspoon raw cane sugar
1 teaspoon honey
1 teaspoon yogurt
Instructions
Warm the milk, ghee, and sugar. Take of f the heat, and add the room temperature yogurt and honey. Stir it all together, and enjoy! SECOND MEAL OF THE DAY, 9–10 A.M. Your main breakfast meal could include one milk product such as fresh
yogurt, raw butter, paneer (fresh cheese), or cream-top spiced milk, to
supply your body with calcium, vitamin D, and protein. Grain dishes such
as poha  (flattened rice), upma  (semolina), or porridge made from soaked
oats, millet, or rice are other good options, as they provide carbohydrates
that will give you good ener gy and help you feel satisfied.Sprouts, either roasted in ghee or baked, are a great addition to this
meal, as they are a rich source of protein. If you are feeling acidic or
nauseated, include breads such as whole-grain or sourdough toast, parathas
(Indian stuf fed breads), or mung bean pancakes. THIRD MEAL OF THE DAY, 12–2 P.M.
A good midday meal might include steamed green leafy, local vegetables—
to provide vitamin A, vitamin C, vitamin K, folate, iron, and calcium—and
dal, which provides the body with necessary protein and calcium. Yellow
split mung dal is easiest to digest and the only bean that does not increase
vata dosha. Dal will also help to maintain your hemoglobin levels. Some type of bread with raw butter or ghee can add good
carbohydrates, and thus easy-to-use ener gy, to this meal: options range from
an Indian flat bread, such as chapati or roti, to your favorite multigrain or
sourdough toast. You can also substitute another grain for the bread, such as
rice, millet, barley, or quinoa. In either case, eating a good amount of
carbohydrates midday will reduce cravings and acidity, and help you feel
more nourished and satisfied. Add at least 1 teaspoon of ghee to your meal. ALL-DAY HYDRATION
Lime water provides the body with antioxidants and vitamin C, which
supports iron absorption and also serves as a natural antacid. This will also
improve your digestion and support hydration. You can add a half-teaspoon
of Himalayan or sea salt to increase mineral content. Buttermilk is incredible for your digestion. It contains vitamin B12,
which aids iron absorption as well as reducing acidity and relieving
bloating. Try adding a pinch of salt, sugar, black pepper, and cumin powder,
a combination that will serve to support your digestion even more. It is best
consumed before sundown.Coconut water helps maintain balance between fluids and electrolytes,
and later in pregnancy it will help maintain amniotic fluid levels. FOURTH MEAL OF THE DAY, 3–5 P.M.
Late afternoon is a good time for snacking on juicy fruits such as oranges,
grapes, peaches, and mangos (depending on what is growing locally); the
vitamin C in these fruits increases immunity, and the fiber will support
elimination. For a more substantial healthy snack, make some dry-fruit
laddus to have on hand. Fruit-nut balls will supply you with stable ener gy,
and the dried-fruit laddus in the following recipe are a powerhouse of vital
nutrients, protein, and omega-3 fatty acids. They support the development
of your baby and keep mama going strong. Dry-Fruit Laddus
Ingredients
1 cup almonds
1 cup walnuts
1 cup cashews
½ cup sesame seeds
handful of raisins (finely chopped)
1 cup dried apricots (finely chopped)
2 cups seedless dates (finely chopped)
1 cup dried figs (finely chopped)
pinch of cardamom powder
pinch of cinnamon powder
a few drops of vanillaInstructions
1.In a pan, dry roast the dried almonds, walnuts, cashews, and
sesame seeds until they turn golden brown. 2.Mix the nuts in a blender until they are chopped into small pieces. 3.Next, stir the nuts together with the finely chopped dried raisins,
apricots, dates, and figs. 4.Add a pinch of cardamom and cinnamon powder and a few drops
of vanilla extract; mix thoroughly. 5.Form the mixture into small balls and store in an airtight container. FIFTH MEAL OF THE DAY, 6–8 P.M.
A substantial meal for the end of the day could include fresh bread with
ghee, a blended vegetable soup (for something warm, nourishing, and easy
to digest); a grain porridge or rice gruel (which provides hydration and
grounding); a seasonal vegetable curry; kitchari; or rice with ghee. If you are not hungry enough for supper, having a cup of spiced milk is
a great option. Milk nourishes all the tissues in your body, as well as the
body of your babe. (The Sushruta Samhita  considers milk to be a complete
food, as it contains proteins, fats, calcium, vitamins, and sugar.) Not only is
milk capable of nourishing your body, but it also calms your mind. Heating
the milk changes its molecular structure and makes it easier to digest,
absorb, and assimilate. Rice Gruel
Ingredients
½ cup basmati rice
1 teaspoon ghee
½ teaspoon cardamom3 cups milk
½ cup raw cane sugar
Optional: ¼ cup cashews or pistachios
Optional: splash of rose water
Instructions
1.Rinse the rice until the water turns clear. Then soak the rice in
water for twenty to thirty minutes. Drain the soaked rice using a
colander and set aside. 2.Heat a heavy-bottomed pan on medium heat. Add ghee and
cardamom to the pan, then add the soaked and drained rice. Stir
the rice with the ghee and cardamom for one or two minutes,
stirring constantly until aromatic. 3.Add the milk to the pan and stir well. Set heat to medium-high. 4.Let the milk come to a boil, stirring occasionally so that the milk
doesn’t stick to the bottom of the pan. 5.Once the milk has come to a boil, lower the heat to low and let the
mixture cook for about twenty-five minutes on low heat. Stir every
five minutes or so. 6.Add the sugar and optional nuts and cook for an additional five
minutes. 7.Bless and enjoy!GENERAL DIET GUIDELINES FOR
PREGNANCY AND THE
POSTPARTUM WINDOW
The following tips support you in choosing foods for pacifying the excess
vata dosha often prevalent during pregnancy and always present in the
postpartum period. FAVOR WARM OVER COLD
With an eye not only toward temperature but also toward the ef fect that
food has on the body, favor warm over cold: As much as possible, lean
toward eating food that is warm in temperature, freshly cooked, and
warming to the body. Warm softens and opens the channels in the body,
whereas cold constricts. The warm quality of the food can be enhanced by
using digestive spices generously. Spices such as ginger, cinnamon, cloves,
cumin, black pepper, and mustard seeds all have a warming ef fect. Try to
minimize foods with a cooling ef fect, such as cold and frozen foods or
drinks, raw veggies, and leftovers that have been kept in the refrigerator or
freezer. FAVOR MOIST AND OILY OVER DRY
The Ayurvedic emphasis in pregnancy and postpartum is to nourish and
build. To this end, favor moist and oily over dry: Cook everything that you
eat with more water than usual so that it is soupy, hot, and moist—making it
easier to digest, absorb, and assimilate. Also, plan to add an extra teaspoon
of ghee to everything you eat, to keep your tissues nourished and to support
digestion and the elimination of toxins. What is more nourishing than being
invited to add a generous amount of high-quality oils, raw butter, or ghee to
all the warm food you are preparing? The dryness of vata is of fset byadding moisture, drinking plenty of fluids (ideally warm or


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


and to desire regular, adequate periods for rest and rejuvenation. Yin illnesses develop gradually, and symptoms linger. Yin tends to
be more conservative and ecient, again, more like the tortoise
than the hare. Yang is not necessarily healthier than Yin. A person
with a more Yin constit ution may live longer and accomplish morebecause his or her life-style and environment are less stressful. A
more Yang individual is likely to suer the long-term consequences
of abuse, neglect, and shortsightedness. My father is more Yang, and I’m more Yin—he strains to sit still
and relax, whereas I am content to abandon myself, reading and
reecting for hours. He drive s himself hard. In 1972 a heart attack
motivated him to stop smoking cigarettes or taking calls that
required him to perform emergency surgery in the middle of the
night. Since his heart attack seemed related to emotional stress as
well, he became more conscious about his state of mind, avoiding
upsets when he could. Althou gh he didn’t understand himself in Yin-
Yang terms, through his actions  he had begun to modula te his
extreme Yang by better protecting his Yin. I, on the other hand,
needed not to slow down my level of activity, but rather to do more
physically. Jogging felt too incompatible with my nature, so I
stimulate my Yin with Yang activity by swimming daily, doing t’ai
chi ch’uan (Chinese movement exercise), and walking. In our culture, the characteristics of Yang are often regarded as
being more desirable than those of Yin. It is better to be a rabbit
than a turtle. The aggressive, hard-driving, ambitious, upwardly
mobile personality is admired and rewarded. Our cultural heroes
and heroines are Paul Bunyan, John Henry, Superman, Wonder
Woman, and James Bond. Great physical prowess, a certain clever
cunning, and audacious savvy are Yang characteristic s. In Asian
culture the opposite is true. In the Orient it is the wise sage who is
distinguished not by his physique, but by his hidden powers of
wisdom and philosophy. Cultural judgm ents aside, to say someone is Yin or Yang does not
necessarily imply that one is strong or weak, healthy or sick, but
more describes  how someone is strong, weak, or sick. Recognition of
Yin-Yang  pattern s helps us observe how we live our lives and predi ct
the ways in which we will become ill and can be treated. When Yin is overabundant, Yang collapses, overcome by cold,
static inertia. When Yang is overabundant, it exhau sts the Yin,
depleting Blood  and Moisture, which result s in emaciation. A cold
and weak ( Yin) person needs to stay warm by dressing appropriatelyand eating warming foods. A hot and hyperactive (Yang) person
needs to guard against dissip ating Qi by overuse and abuse and by
learning to relax, exercise self-restraint, and be patient. Whereas the Yang type is subject to delusio ns of boundless,
superhuman strength, the Yin type is subject to fears of inadequacy. Through proigacy, the Yang type can become weaken ed or
decient and therefore more Yin. The Yin type, through
conservation, can acquire increased energy and expand limits,
becoming more Yang.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Specialists
look at smaller and smalle r fragments, gaining more and more
positive information in the form of descriptive data but losing a
sense of the integrity of the system as a whole. How did this medical
model gain exclusive ascendance in America. NARROWING THE  INSTITUTION OF  MEDICINE
In the beginning of the century a survey of medical schools was
subsidized by the Carnegie and Rockefeller foundations. Its purpose
was to nd out which schools would be most interested in
promoting “scientic medic ine,” therefore promoting the newly
developing drug- and hospital-based technology industries. The
Flexner Report, issued in 1910 by the American Medical Association
following this survey, recommended that nancial support from the
foundations be awarded only to medical schools committed to
scientic research based on models developed in the nineteenth
century. All therapies not based on the Cartesian model were
considered unscientic and would therefore be disenfranchised. Only 20 percent of the existi ng medical schools survived. The other
80 percent adhered to the “vitalist doctrine,” which asserted that
“man assists, but nature heals. ” Naturopathy, homeopathy, and
herbology were forced out of the mainstream and relegated to thestatus of folk medicine. They were ultimately driven under by lack
of funds and political harassment. Formerly the majority of physicians were helpers, allies, and
comforters to people struggli ng with maladies in their daily life. The
new doctor became the exclusive source of specialized knowledge
and the heroic slayer of disease. Increasingly a delegation of
authority and power went to the doctor. Patients were educated to
believe that doctors alone knew what made them sick and that only
their technology or drugs could make them well. As the depth and breadth of scientic information about the body
grew, both doctors and people lost faith in the capacity of the
human organism to heal itself. How could anyon e but an
enlightened and sophisticated engineer run such an awesomely
complex and vulnerable machine. This faith was withdrawn from
the body’s self-healing abilities and put into the hands of the
“experts”—the physicians. OUTCOMES OF  THIS MEDICAL  MODEL
Medicine was not set up to advise people on how to stay or become
well. The doctor could only x what had broken down. He could
miraculously remove evil (tumors, infections, stones) with drugs and
surgery. He could manipulate  function (thyroid hormones, diuretics,
steroids) and replace worn parts (plastic hips and hearts). As a
heroic soldier he could wage a valiant short-term battle. He could
remove the “evil,” but there was no mechanism built into the system
to discern or promote the “good. ” Medicine’s strengths  were the
source of its weakness. The research and clinical institutions of
medicine are still dened by the existing conceptual model and
more oriented toward intervention than prevention. Furthermore, as doctors became the experts, they acquired a type
of power over their patients. Mastery of medicine became a
technically sophisticated and exclusive high priesthood. The
common person could not possibly gain access to and interpret the
data necessary to administer medical care. Even the medicalprofession itself diversied into more highly specialized elds: the
general practitioner who cared for a whole person was replaced by
the cardiologi st, who cared for the heart; the orthopedist, who
ministered to the bones; the neurologist for the nerves; the
oncologist for the cancer; the psychiatrist for the mind; and so on. When power was taken from the person by the general
practitioner, and from the general practitioner by the specialist,
there was no longer one doctor who cared for the whole person and
knew her in the context of her total environment. The once intimate
relationship between helper and helped shifted to an impersonal one
between strang ers. Doctors lost knowledge of their patients as real
people. This shift in the organization of medicine taught people to feel
that science knew more about them than they could ever know or
understand about themselves. People as patients began giving away
the responsibility to care for their own health. The phrase health-
care delivery system  sugges ts the doctor is like a mail carrier who can
deliver health at the doorstep. This situation is reminiscent of
Plato’s image of a “househo ld” in which the “master,” the mind,
knows but does not act and the “slave,” the body, acts but does not
know. Doctors  function as the master (mind) and patients as the
slave (body). Now divided, the body loses its intelligen ce and the
mind loses its power to actualize: not only is self-understanding
undermined, but possibilities  for action are limited as well. People
mistakenly feel that the power to cure comes from outside
themselves, administered by an alien intelligence. This distortion of power often instigates an antagonistic
relationship between doctor s and patients. When doctors cannot
perform the heroic role and x the broken machine, they sometimes
blame the victim, judging patients guilty of not getting better. Isolated, abandoned, underm ined, and invalidated, patients then
feel condemned to a circle of pain with no escape. Along  with their
physical pain, they are frustrated and angered by their feelings of
powerlessness. They then become quick to blame the doctor for
their problems, jumping into malpractice litigation. Suing for
malpractice becomes an act of revenge, an attempt on the part ofthe patient to gain power over the doctor, not a reclamation of true
self-power. The doctor is either a hero or villain—heralded for
recovery or blamed for poor outcomes. OTHER PARADOXES
Power, no matter who has it, does not confer wisdom. Doctors
sometimes equate their authority with sagacity. Some interventions
produce disastrous long-term eects


ina pectoris and hypertensio n using the Buteyko method is 96–98% of
those who have used this metho d, despite on these diseases are considered
to be incurable. In addition, the practice of voluntary elimination of deep breath ing helps to
cope with a whole range of chronic ailments - diabetes, allergies, psoriasis,
gastritis, eczema, bronchitis, pneumonia. And all this without expensive
drugs and other methods of exposure! The effective action of the Buteyko method is due to the fact that it allows
you to restore the balance of carbon dioxide and oxygen established by
nature in the body 1: 3. With deep breathing, this balance is disturbed. Excessive oxygen intake actually leads to oxygen starvation. This is due tothe fact that there is an enhanced  removal of carbon dioxide. As a result, the
vessels are compressed, which means that the flow of oxygen is reduced. In addition, excessive ventilatio n of the lungs with deep breathing leads to
metabolic disord ers, decreased immunity, and the appearance of allergies. It
becomes the cause of diseases not only of the respiratory system, but also of
the heart, the gastrointestinal tract and many others. The first reaction of the body to deep breathing is to excite the nervous
system. The lack of carbon dioxide causes insomnia, irritabili ty and even
seizures of an epileptic nature. As a result of reducing the amount of carbon
dioxide, the acid-base balance is disturbed, resulting in an excess of alkali
in the body. Alkalization of the body, in turn, affects the activity of
assimilation of enzymes and vitamins. As a result, metabolism is impaired,
and immune defense also suffers. Its weakening is fraught with the
possibility of getting diseases such as tuberculosis, rheumatism, focal
infections, sinus itis, chronic tonsillitis, allergic reactions, itching, eczema,
chronic runny nose, asthma. In addition, the electrolyte compos ition of the
blood changes, which contribut es to bone growths and the appearance of
tumors. The amount of cholesterol in the blood increases sharply, etc. So, the less deep the breath - the healthier the body is. Why are we, on the contrary, trying to breathe deeper? Firstly, from
childhood we are taught to breathe deeply during physical and
psychological stress. Secondly, there are factors that involuntarily cause
deep breathing:
• overeating, especially the abuse of protein and fatty foods;
• most drugs, especially antibiotics, ephedrine, adrenaline, cardiamin;
• physical inactivity (low physical activity);• bed rest, especially sleep on the back and right side;
• overheating;
• odors of chemical origin: linoleum, rubber, household paints, etc. ;
• neuro-psychic stress;
• gambling;
• smoking;
• alcohol. However, you can fight the habit of deep breathing: consciously hold your
breath, breathe more often or less, deeper or shallower. Training is
necessary, and then the depth of breath can be changed by willpower. This
is exactly what the VEDB method teaches us. The principle of the Buteyko technique

The Buteyko method is based  on breathing exercises aimed at nasal
breathing, reduc ing the depth of breathing and relaxation. As a result,
habitual deep breathing is gradu ally reduced to normal. This allows you to
get rid of a deficiency of carbon dioxide and oxygen, eliminate spasms of
blood vessels, establish metabol ism and immunity, which contributes to the
natural recovery of the body. In additi on, shallow breathing prevents the spread of germs in colds. After
all, initially the infection is in the nasopharynx. And only with deep
breathing does it advance to the other respiratory organs - the larynx,
trachea, bronchi, and lungs. Similarly, shallo w breathing works when in stuffy or dirty rooms. It
prevents the sedimentation of dirty air in the bronchi or lungs. Even for women in labor, shallow breathing is most useful, as it removes
cramping during  contractions and facilitates the process of the baby being
born. Chapter 7. Preparation for breathing exercises

Its main elements are:
• gradual decrease in the depth of breathing;
• the duration of exhalation is longer than the duration of inspiration by 2 or
more times;
• holding the breath after exhalation until there is a feeling of lack of air and
the constant maintenance of this sensation throughout the workout. Test: hold your br eath to know if you ar e healthy

Fig. 2

Sit on the edge of the stool so as not to pinch the arteries of the legs (Fig. 2). Take the correct posture, for which to straighten the shoulders and raisethe stomach, taking a regular breath, relax all the muscles of the body and
stomach. Raise the eyes up (it is possible with the eyelids lowered) and
slightly pout lips. “Relaxation of the respiratory muscles entails a natural,
non-violent exhalation,” explained Konstantin Buteyko. “At the end of the
exhalation, you need to pinch your nose with two fingers, fix the start time
of the delay with the second hand on the watch and not breathe until the
first difficulty (slight lack of air), which will determine the light (control)
part of the breath hold.”
The time for which a person can hold his breath is directly proportional to
his state of health. Therefore, the breath holding time will tell you about
your health status:
less than 20 sec - a sick state;
30 sec - pay attention to your health;
60 sec - you are healthy;
90 sec and more - you have a good mar gin of safety. Such a delay in itself is a good training. Performing it every day leads to a
serious increase in the delay time, which will immediately af fect health. Recommendations

A control pause is preferably measured on an empty stomach. Otherwise,
blood rushes to the stomach and the respiratory center receives less oxygen
and carbon dioxide and, experi encing starvation, earlier gives a command
to inhale and the pause is shorter. During the test, you need to monitor the change in heart rate: how much it
accelerates with deep breathing and becomes less frequent during exercise. If the pulse sharply quickens  or becomes sluggish - blood pressuredecreases, then the test must be stopped to avoid exacerbation of the disease
or fainting. The level of carbon dioxide in the body depends on the duration of the
pause. The calculation is simple: with a pause of 60 seconds, the CO2 level
is 6.5%. With a pause of 15 seconds, the CO2 level is 4%. Now we divide
60 by 15, it turns out 4. This means that breathing is 4 times deeper than it
should. Heart rate readings shou ld be: for an adult, 70 beats per minute is
satisfactory, 60 beats per minute is good, and 50 beats is excellent. Attention! Be prepared to overcome difficulties and discomfort. During
treatment with the Buteyko method, do not take medication (or reduce the
dosage), do not use other methods of treatment, and consult your doctor. Chapter 8. Warm up for breathing exercises

All breathing exercises can be performed within 6-10 minutes. At the end,
relax and rest. Exer cise 1. Kayak r ower

Fig. 3

Stand straight, without straining, lower your hands along the body and place
them slightly behind the body, as shown in Fig. 3. Exhale. Start a slow breath. As the lungs fill, the shoulders rise, then exhale
without delay, lowering the shoulders. Fig. 4

With an inhalat ion, as the lungs fill up, slowly take the shoulders back,
bringing the shoulder blades together, bringing your hands together behind
your back. Fig. 5

Then exhale slowly, pushing your arms and shoulders forward, while
squeezing the chest. Hands and shoulders do not strain (Fig. 5). With a breath, bend to the right,  stretching the left side and with exhalation,
return to the starting position. Do the same to the left. Do not bend your
neck, hands and keep your back straight. Fig. 6

Exhale. Slowly tilt your head back, bending the spine in the chest, inhale
(Fig.6).Fig. 7

With an exhalat ion, tilt your head forward, bending the spine in the chest,
look at the knees. Hands hang freely along the body (Fig. 7). Fig. 8

Take a breath. Slowly, gently twist the spine, moving one arm behind the
back, the other forward, exhalin g. When returning to the starti ng position,
take a breath. The hips are motionless. Repeat the other way. Fig. 9 and 10

Perform circular movements with the shoulders, simulating the movements
of a rower on a kayak: first left shoulder, then right and both at the same
time. The breath is arbitrary. Exer cise 2. Persistent soldier

Fig. 1 1

Stand upright, raising your head and chest, pulling in your stomach, pulling
your shoulders back, with clenched fists and with hands on the sides of the
body. Rise slowly on your toes, very slowly taking a full breath. Hold your


	rewarder. Thus	arose	the	numerous
gods	with	many	different	descriptions	in	the	traditions	of	the	cultures	within
which	these	myths	originated. (Note	that	natural	disasters	occurred	before
mankind	was	even	on	the	planet. ) The	god	of	old	is	the	projection	of	the	ego	energies	associated
traditionally	with	the	chakra	of	the	spleen. The	gods	of	the	spleen	are	really
serious	misconceptions	and	account	for	the	fact	that	many	old	religions	and
scriptures	make	one	go	weak	with	muscle	testing. They	represent	the	demonic
gods	of	fear,	hatred,	envy,	jealousy,	and	retribution. The	fear	of	God’s
‘righteous	anger’	is	still	prevalent	today. One	can	see	at	a	glance	that	righteousness	is	merely	an	arbitrary	vanity	of
positionality,	and	anger	would	hardly	be	an	emotional	limitation	to	an	ever-
present,	all-powerful	God. God	is	not	injured	by	anybody’s	wrongdoing	and	therefore	has	no	trauma
to	avenge. The	image	of	God	as	a	retaliatory,	cruel	punisher	is	hard	to
eradicate	from	one’s	thinking. God	is	blamed	for	all	that	is	actually	the
product	of	the	ego	itself. It	is	the	ego	that	is	the	source	of	guilt,	sin,	suffering,
condemnation,	and	creation	of	all	the	hells. It	seeks	salvation	by	blaming	it	allon	God. It	does	so	by	turning	God	into	His	opposite. The	gods	of	the	lower
regions	are	really	demons. In	actuality,	God	cannot	be	manipulated,	cajoled,
bargained	with,	or	maneuvered	into	a	position	of	being	either	a	perpetrator	or
a	victim. God	is	not	codependent	or	neurotic	and	does	not	suffer	from	a
paranoid	psychosis	with	grandiosity. That	which	is	all	knowing	and	all	present	registers	everything. Consciousness	detects	and	instantly	registers	every	event,	thought,	feeling,
and	occurrence	and	thus	knows	everything	completely	forever. One	can	verify
by	simple	muscle	testing	that	every	hair	on	every	head	is	indeed	counted,
noticed,	and	filed	away	in	the	knowingness	of	Infinite	Consciousness	itself. This	occurrence	is	impersonal	and	automatic	and	happens	because	of	the
innate	qualities	of	consciousness. God	has	no	personal	stake	in	all	this	nor
does	he	react. God	does	not	get	upset	or	offended	or	get	his	nose	out	of	joint
at	any	impertinence	or	lack	of	good	taste. The	infinite	mercy	and	forgiveness	of	God	is	beyond	any	and	all
conception	and	is	totally	unconcerned	with	the	trivialities	of	world	events. God	is	not	half	of	a	duality. In	Infinity,	there	is	no	‘this’	(bad)	to	react	to,	nor
‘that’. God	is	neither	sadistic	nor	cruel. He	cannot	be	injured	and	therefore
has	no	desire	for	revenge. The	experience	of	God	is	not	possible	to	the	ego,	which	is	limited	to
perception	and	deals	in	concepts,	feelings,	and	form. God	is	nonmaterial	and
is	not	detectable	by	x-rays,	spectrometers,	photo	film,	Geiger	counters,	metal
detectors,	or	ultraviolet	or	infrared	detectors,	which	are	the	favorite	tools	of
paranormal	investigators	looking	for	‘spirits’. The	love	of	God	is	unconditional. It	is	not	arbitrary	or	evanescent,	nor	is	it
parceled	out	to	the	deserving. To	understand	that	God	is	love	precludes	all
such	notions. God	does	not	make	decisions,	does	not	need	any	news,	and	does
not	need	favorable	reports	in	order	to	function. That	which	is	completely	and
fully	the	totality	of	love	has	no	capacity	to	stop	being	what	it	is. By	analogy,	one	can	say	that	space	cannot	decide	that	it	will	suddenly
become	non-space. Everything	is	totally	identical	with	the	essence	of	its	own
existence. Love	cannot	turn	into	non-love,	nor	can	God	turn	into	non-God	any
more	than	a	giraffe	can	turn	into	a	non-giraffe. God	is	not	a	disturbed	child	or	a	parent. He	does	not	read	the	news	or
punish	the	wicked. No	arbitrary	judgment	is	required	in	a	universe	that	is
innately	just	and	self-balancing. Each	entity	experiences	the	consequences	of
its	own	doing,	its	own	choices,	its	own	wishes	and	belief	systems. That	which
is	all	still,	silent,	peace,	and	love	repels	back	onto	itself	all	that	is	unloving,
non-silent,	and	unpeaceful. This	is	experienced	by	the	ego	as	hell,	which	is
thereby	self-created. All	actions,	events,	thoughts,	ideas,	concepts,	and	decisions	are
accompanied	by	an	energy	field	that	can	be	calibrated. Thus,	by	its	own	acts,
the	ego	brings	itself	to	its	own	level	in	the	sea	of	consciousness. Like
buoyancy,	the	impersonal	quality	of	the	sea	of	consciousness	automatically
determines	the	level	to	which	one	rises	or	sinks. This	is	merely	the	nature	of
the	universe’s	being	what	it	is. The	explanation	that	the	ego	and	perception
use	to	describe	the	automatic	outcome	of	actions	is	called	‘judgment’,	which
is	an	illusion,	just	as	an	explanation	of	events	in	the	material	world	is	ascribed
to	‘causality’. God	is	not	limited	by	concepts,	ideas,	thoughts,	or	languages. Because	of
the	quality	of	the	omnipresence,	the	presence	of	God	includes	All	That	Is,
including	man’s	thinking,	but	of	itself	does	not	partake	of	it. God	does	not
talk	to	anybody. A	voice	booming	out	of	the	heavens	is	at	best	an
interpretation	of	an	inner	experience	that	has	been	projected	onto	the	physical
world. Sound	is	a	physical	vibration. God	is	all	present	within	the	physical. That	which	is	formless	does	not	manipulate	sound	waves. Enlightened	beings	do	not	relate	any	experiences	of	being	spoken	to	or
verbally	addressed	by	God. This	would	surmise	a	duality	of	God	versus	a
person	to	whom	God	is	speaking. In	reality,	the	Self,	God,	and	Allness	are
one. There	is	no	separation	between	a	speaker	and	that	which	is	spoken	to. Mystics	attune	to	God	by	an	unspoken	knowingness. Messages	from	God	are
from	the	spiritual	ego,	which	has	become	dissociated	and	projected	as	some
‘other’	reality. ‘Voices	from	God’	are	usually	hallucinations. Occasionally,
they	are	due	to	astral	entities,	some	of	which	claim	‘Godship’. The	Infinite	Presence	has	no	intentions	because,	here	again,	there	would
have	to	be	the	duality	of	an	intender,	that	which	is	intended,	and	that	to	whom
the	intention	is	directed. All	such	constructs	are	conceptualizations	based	on
perceptual	duality. God	is	nondualistic,	total,	complete	Allness	and	Oneness. Misinterpretations	of	God	arise	because	the	ego	deals	in	perception	and	form. It	also	misidentifies	force	as	power. Power	is	analogous	to	a	gravitational	or	magnetic	field	in	that	everything
that	occurs	within	in	it	is	impeccably	and	automatically	the	consequence	of
the	nature	of	the	field	itself. The	field	does	not	‘choose’	to	attract	anything,
nor	does	it	have	different	rules	for	different	objects. The	field	represents


ue isn’t its own r ewar d. I want my good deeds to be
validated. ”
Dismantling your ideal image of yourself is a challenge,
because this is a much subtler defense than simple denial. Denial is blindness; the idealized self -image is pur e
seduction. The way out is to go past all images. Ther e is no
need to defend who you r eally ar e. Your true self is
acceptable not because you ar e so good, but because you
are complete. All things human belong to you. The most important ally you have is awar eness. Judgment
is constrictive. When you label yourself or anyone else as
bad, wr ong, inferior, unworthy, and so on, you ar e looking
through a nar row lens. Expand your vision and you will be
awar e that everyone, however ﬂawed, is complete and
whole at the deepest level. The mor e awar e you ar e, the
more you will accept yourself. This isn’t an instant solution. You must spend time looking at all the feelings you’ve so
diligently denied, suppr essed, and disguised. F ortunately,
those feelings ar e temporary; you can go beyond them. There’s nothing to r eject, just a lot to work thr ough. This is
how a ﬁgur e like Jesus or Buddha could have compassion for
anyone. By seeing the wholeness behind the play of light
and dark, they found nothing to blame. The same holds true
along the spiritual path you follow. As you see yourself mor e
completely, you will have compassion for your faults, and
that will lead to complete self -acceptance. The One V ersus the Many
The solution: Sur render to being. Finally, we ar rive at the war in your soul. A t this level, the
conﬂict is very subtle, which sounds odd, because we tend
to think that the cosmic battle between God and Satan must
be titanic. In fact, it’s very delicate. As you get closer to
your true self, you begin to sense that you ar e part of
everything. Boundaries sof ten and disappear. Ther e’s a
blissful feeling of mer ging. As beautiful as this e xperience is,
one last r esistance cr ops up. The ego says, “What about
me. I don’t want to die,” lik e the W icked W itch in The
Wizard of Oz,  whose last wor ds wer e “I’m melting, I’m
melting. ” The ego has been incr edibly useful. It has guided
you thr ough a world of inﬁnite diversity. Now you ar e about
to experience unity. No wonder the ego feels fatally
threatened; it sees it usefulness (and its domination) come
to an end. The ego mistak es sur render for death. T o be whole
involves sur render. You give up one way of seeing yourself,
and in its place a new way dawns. “Sur render ” isn’t a
welcome wor d to the ego, because it connotes failur e, loss
of contr ol, passivity, the end of power. When you lose an
argument, ar en’t you sur rendering to the winner. Of course. Any situation couched in ter ms of winning and losing mak es
surrender seem weak, shameful, depr essing, and unworthy. These ar e all feelings at the ego level, however. Seen
without ego, sur render becomes natural and desirable. A
mother who gives her childr en what they need isn’t losing,
even though one could say she’s sur rendering her needs in
favor of her childr en’s. That would be a false perspective. When you give of yourself out of love, you lose nothing. In
fact, loving sur render is lik e a gain. Y our sense of self
expands beyond ego -driven needs and desir es—these can
never lead to love. Surrender is not of the mind. Y ou cannot think your way
there. Instead, you must jour ney into pur e consciousness,
befor e wor ds and thoughts arise. That’s the whole purpose
of meditation, to car ry a person beyond the thinking mind,which means beyond conﬂict. It’s easy to believe these days
that everyone knows how to meditate. If you have tried to
meditate and then abandoned the practice, I’d lik e to
suggest that you r eturn. Not all meditations ar e created
alike. Perhaps you wer e taught meditation as a for m of
relaxation or str ess release or as a r oute to silence. These
are all r eal results, but they aim too far short. The most
profound eﬀect of meditation is to transfor m your
awar eness. If you ar en’t e xpanding in consciousness, the
true purpose of going inwar d has been missed. Which is not to label any kind of meditation as wr ong. But
there has to be an intimate rightness that suits you. I’ve
seen people who evolved very quickly using a simple heart
meditation, in which they sat quietly and dir ected their
attention to their hearts, and others who beneﬁted by
quietly following the in-and out-br eaths as they sat with
eyes closed. Eventually one longs to e xperience the true
self completely. This can be achieved by going into the
mantra meditation that originated in V edic India or the
Vipassana techniques of Buddhism, to mention just two
proven methods. Whatever you do, r emain awak e to your
vision of wholeness. Y ou don’t want to tur n meditation into
another kind of conditioning, wher e your mind convinces
itself that it is peaceful or has found silence when both ar e
just pleasant moods or habits. (In his typically blunt way,
Krishnamurti war ned that the worst thing a spiritual path
can do is deliver what you e xpect. Instead of r eaching the
truth, the path has simply tur ned you into a version of your
old self, but “impr oved” by feeling and looking better. ) The shadow is a thing of denial, r esistance, hidden fears,
and r epressed hopes. Ther efore, if meditation is working,
these things will begin to diminish. Y ou should be
experiencing the following on your spiritual path:
Life becomes easier, losing its struggle. You feel and act mor e spontaneous. The world no longer brings negative r eﬂections. Your desir es ar e fulﬁlled mor e easily. You ﬁnd happiness in the simplicity of e xistence. Being
here is enough. You gain in self -awar eness, knowing who you r eally ar e. You feel included in the wholeness of life. If these sound lik e ideal goals, they ar e also noble ones
and fully attainable. In fact, if months pass and you don’t
feel these things incr easing, you need to stand back and
reexamine your path. I’m not implying that your practice is
wrong or defective. Ther e are lulls and delays in personal
evolution for everyone, because some issues tak e time to
work out. Much of this working out tak es place out of sight,
in the deeper r eaches of the unconscious. Artists ar e well
awar e of this; their muse doesn’t answer on a time
schedule. On the other hand, ther e may be serious r easons
why the true self isn’t unfolding:
Excessive str ess
Emotional pr essur es
Distractions
Depr ession and anxiety
Lack of discipline or commitment
Opposing intentions—seeking mor e than one way of life
The spiritual path delivers everything; it can r esolve all
conﬂicts. But we e xpect too much of it when we ask for a
panacea. Spiritual unfoldment is delicate. It can’t be
reached when your mind is too agitated or your attention
overwhelmed by str ess and other outside pr essur es. In other
words, wholeness is a cur e-all, but not an instant cure-all. You need to pr epare the right conditions for going inwar d. To
that end, each of the obstacles I’ve listed has to be dealt
with. Str ess, depr ession, anxiety, and distractions won’t
suddenly end just because you sit down for half an hour
with your eyes shut. I hope that doesn’t sound too blunt,
because when you tak e even small steps to pr epare the
ground for meditation, it yields r esults that cannot be had
any other way. This is the r oyal r oad to consciousness, and
consciousness is whole. In Summary
I will end as I began, with a physician’s instinct for
diagnosis, tr eatment, and pr ognosis. The shadow has
outwitted and outlasted many appr oaches, yet some people
have succeeded, and not just the gr eat names lik e Jesus and
Buddha. The for ce of evolution is inﬁnitely str onger than the
obstacles that block its way. You only have to gaze ar ound
you at the natural world to see the pr oof that beauty, for m,
order, and gr owth have survived for billions of years


soundwavesfromreachingyoureardrum. Earwaxservesabeneficialfunctionasbothalubricanttothe
earcanalandanaturalantibiotic. However,topreventexcessiveear-
waxbuildup,youcanhelpyourhealingsystembygentlyflushing
yourearcanalwithwarmwaterandhydrogenperoxideina6:1ratio,usingabulbsyringereadilyavailablefromyournearestphar
macy. Thisflushingshouldtakeamaximumof30minutes. Earcandlingisalsobecomingpopularforthispurpose. Mostofushave
beentoldnevertostickanythinginourearssmallerthanourelbows,butImustconfessthat,afterahotshower,iftheneedpres
ConqueringCommonHealthConditions 295
entsitself,Iwilloccasionallyuseacotton-tippedswabtogentlyandcarefullyremoveanyexcesswaxthatmayhaveformedinmyearcanal. Meniere’sDisease
Alsoknownaslabyrinthitis,thisconditionismarkedbyinflamma
tionofthedelicateinner-earstructures. Meniere’sdisease,whichaffectsbalanceandhearing,isthoughttobecausedbyavirus,whichmayfollowontheheelsofarespiratoryinfection. Meniere’sdiseaseoftenoccursonlyonce,butitmayrecurfromtimetotime. Naturalapproachestoinner-earproblemsthatsupporttheworkof
yourhealingsystemincludeacupuncture,nutritionalsupport,the
useofspecificherbssuchasgingkobiloba,cranial-sacraltherapy,
yoga,acupuncture,chiropracticcare,andphysicaltherapy. Middle-EarInfectionsMiddle-earinfectionsarequitecommonininfancyandearlychildhood,andtheycanbeserious. Theyoftencausefeverandpain,and
theycanbeaccompaniedbylossofhearing,lossofbalance,vertigo,nausea,andvomiting. Inchildren,underextremeconditions, amiddle-earinfectionrunstheriskofspreadingtothebrainandcausingmeningitis. Becausethepassagethatleadstothemiddleear,
theeustachiantube,isdirectlyconnectedtothebackofthenose,middle-earinfectionsoccurasextensionsofrespiratoryinfections
thatmaystartasacold,runnynose,sorethroat,sinusinfection,orchestcongestion. Thekeytotreatmentofmiddle-earinfectionsinvolvesunderstandingtherelationshipbetweenthemiddleearandtherespiratorysystem. Youmustcooperatewithyourhealingsystembyfocusing
onprevention,andbytreatingrespiratoryinfectionsintheirearly
stagestoprecludethepossibilitythattheymayspreadtothemiddle
ear. Dietalsocanplayaroleinpreventingmiddle-earinfections. Forexample,byreducingintakeoffatsandoilsanddrinkingplentyoffluids,youcanhelpthinoutthemucous,phlegm,andcongestion
intherespiratorysystem,whichhelpsthebodytoeliminatetoxins
morereadily. Goodposture,gentlechiropracticadjustments,and
deepbreathingalsoappeartoimprovelymphaticdrainageofthemiddleearandcanhelppreventearinfections. Herbalremedies,
296ActivatingYourHealingSystemWhenYou’reSick
suchasechinacea,astragalus,andwasabe(Japanesehorseradish)mayalsobehelpful. ‘Whenmiddle-earinfectionsareintheirfull-blown
stages,antibioticsareusuallyrequired,especiallytopreventthepossibilityofmeningitis. Butavoidthecontinuoususeofantibioticsto
treatthiscommonproblem. Noise-InducedHearingLoss
Hearinglosscausedbynoisedamagesthesensitivehaircellsinthe
innerearthatconductsoundtothebrain. Suchlossiscommoninpeoplewhohaveworkedaroundheavyequipmentandloudmachinery,anditisnowshowingupinex-rockmusicians,who
haveblastedtheirearsforyearswithscreechingguitarsandloudamplifiedmusic. Noise-inducedhearinglossisparticularlycommon
inpeoplewhoworkaroundairplanesandmantheflightlinesatair
ports. Thesepeoplearenowrequiredbylawtowearearprotection
topreventthisunnecessarycondition. Hearingaidsarecommonintheelderlyandcanbeeffectiveto
helppeoplecompensateforinner-earhearingloss. Delicatesurgicaltechniquesinvolvingtheimplantationofelectronicsound-amplificationdevicesareusuallyreservedforseverecases. Naturalapproachestoinner-earproblemsthatsupporttheworkofyourhealingsystemincludeacupuncture,nutritionalsupport,theuseofspecificherbssuchasgingkobiloba,cranial-sacraltherapy,yoga,acupuncture,chiropracticcare,andphysicaltherapy. Othermeth
odsmayalsoprovehelpfulincertaincasesofinner-earproblems,particularlyiftheyareinitiatedintheearlystagesofthesedisorders. Becauseyourabilitytohearisapreciousgift,andtheseconditions
areoftendifficulttotreat,preventionofnoise-inducedhearingloss
iscritical. Outer-EarInfections
Oftenknownasswimmer’searinfections,outer-earinfectionscanbeextremelypainfulandarecommonwherepeoplespendalotoftime
inthewaterorwherehumidityishigh. Ifyoudevelopanouter-earinfection,antibioticdropsandkeepingyoureardrytodiscouragebacterialgrowthallowyourhealingsystemtorestorehealthtoyour
ear,usuallyinlessthansevendays. Severalnaturaleardrops,suchasgentianvioletandmulleinau,arealsoavailableandcanbeeffective
ConqueringCommonHealthConditions 297
treatments. Youcanpreventorhealouter-earinfectionsbykeeping
yourearscleananddry. Ifyouspendalotoftimeinthewater,you
canhelpyourhealingsystempreventouter-earinfectionsbyapply
ingalcoholandvinegareardrops,orusingablowdryerafterswimming. Thesecanhelpkeepyourearsdry,whichinhibitsbacte
rialgrowthandminimizesthepossibilityofanouter-earinfection. PerforatedEarDrum
Thisconditionoccursasaresultofincreasedpressureinthemiddle
ear,whichcausestheeardrumtorupture. Perforatedeardrumis
commonindivers,peoplewhoflywhentheyhaverespiratoryinfec
tions,andpeoplewhoarehitonthesideoftheheadandtheearistraumatized. Symptomsmayincludepain,hearingloss,abloodyearcanal,andvertigo. Thankstoyourbody’shealingsystem,ifthetear
isnottoolarge,arupturedeardrumwillusuallyhealonitsownin
onemonth’stime. Duringthishealingperiod,itisimportanttosup
porttheworkofyourhealingsystembynotgettingwaterintoyour
ears,whichmightcauseaseriousinfection. Iftheruptureisverylarge,surgicalgraftingofaneweardrummayberequired;but,thankstoyourhealingsystem,doingthisisnotcommonbecause
yourearusuallycanhealonitsown. Surfer’sEar
Knownasexostosis,surfer’searoccurswhenthebonesintheearcanalgrowtogether,obstructingtheearcanalandcausingwaterto
betrapped. Thisconditioncanleadtochronicouter-earinfections. Surfer’seariscommonnotonlyinsurferswhofrequentcoldwaters,
butalsoinskiers,hunters,farmers,andotheroutdoor-orientedpeoplewholiveincoldclimates. Anoperationtoscrapeawaytheextrabonegrowthisconventionallyoffered;however,ifyoureturntothecoldenvironmentafter
surgerywithoutsufficientearprotection,thebonegrowthwillalso
return. Therecurringbonegrowthisactuallyacompensatoryprotectivemechanismofyourhealingsysteminitsattempttokeepthesensitiveanddelicateeardrumwarmenoughtoefficientlyconductsoundwavessothathearingisnotimpaired. Earplugsorotherearprotectionkeepstheearswarmandhelpsyourhealingsystemtopreventthisconditionfromdeveloping. 298ActivatingYourHealingSystemWhenYou’reSick
Tinnitus
Alsoknownasringingintheears,tinnitusisaproblemoftheinnerear,
andmayormaynotaccompanyhearingloss. Tinnitusisatroublingconditionnotoftenresponsivetoconventionalmedicaltreatment. Naturalapproachestoinner-earproblemssuchastinnitusthat
supporttheworkofyourhealingsystemincludeacupuncture,nutritionalsupport,theuseofspecificherbssuchasgingkobiloba,cranial-sacraltherapy,yoga,acupuncture,chiropracticcare,andphysicaltherapy. Othermethodsmayalsoprovehelpfulincertain
casesofinner-earproblems,particularlyiftheyareinitiatedinthe
earlystagesofthesedisorders. Becauseyourabilitytohearisapreciousgift,andtheseconditionsareoft


	secretes	bile,	which	passes	via	the	two	hepatic	ducts	into	the	common	hepatic
duct. The	common	hepatic	duct	runs	for	1. 5	inches	before	joining	the	cystic	duct	that
connects	it	with	the	gallbladder. Liver	bile	continues	its	journey	through	the	common	bile
duct	into	the	intestinal	tract,	but	most	of	it	must	first	pass	into	the	gallbladder. The
gallbladder	is	a	pear-shaped	pouch	that	protrudes	from	the	bile	duct. It	is	attached	to	the
posterior	side	of	the	liver	(see
Figure	5
). A	normal	gallbladder	generally	holds	about	2	fluid	ounces	of	bile. The	bile	stored	in	the
gallbladder,	however,	has	a	different	consistency	than	the	bile	found	in	the	liver. In	the
gallbladder,	most	of	the	salt	and	water	contained	in	the	bile	is	reabsorbed,	thus	reducing	its
volume	to	a	mere	one-tenth	of	its	original	quantity. Bile	salts	(as	opposed	to	regular	salt)
are	not	absorbed,	though,	which	means	their	concentration	is	increased	about	tenfold. On
the	other	hand,	the	gallbladder	adds	mucus	to	the	bile,	which	turns	it	into	a	thick,	mucus-
like	substance. Its	high	concentration	makes	bile	the	powerful	digestive	aid	that	it	is. Figure	5
:	Location	of	the	gallbladder

The	muscular	walls	of	the	gallbladder	contract	and	eject	bile	when	acidic	foods	and
most	protein	foods	enter	the	duodenum	from	the	stomach. A	more	marked	gallbladder
activity	is	noted	if	food	entering	the	duodenum	contains	a	high	proportion	of	fat. The	body
uses	the	bile	salts	contained	in	bile	to	emulsify	the	fat	and	facilitate	its	digestion. Once	the
bile	salts	have	done	their	job	and	left	the	emulsified	fat	for	intestinal	absorption,	they
travel	on	down	the	intestine. Most	of	them	are	reabsorbed	in	the	final	section	of	the	small
intestine	(ileum)	and	carried	back	to	the	liver. Once	in	the	liver,	the	bile	salts	are	collected
again	in	the	bile	and	secreted	into	the	duodenum. Intestinal	congestion	sharply	reduces	the
amount	of	bile	salts	needed	for	proper	bile	production	and	fat	digestion. Diminished	bile
salt	concentration	in	the	bile	causes	gallstones,	and	leaves	large	amounts	of	fats
undigested;	this	is	hazardous	to	the	intestinal	environment. Gallstones	in	the	gallbladder	may	be	made	primarily	of	cholesterol,	calcium,	or
pigments	such	as	bilirubin. Cholesterol	is	the	most	common	component,	but	many	of	the
stones	are	of	mixed	composition. Besides	the	above	ingredients,	gallstones	may	also
contain	bile	salts,	water,	and	mucus,	as	well	as	toxins,	bacteria,	and,	sometimes,	dead
parasites. Typically,	stones	in	the	gallbladder	keep	growing	in	size	for	about	eight	years	before
noticeable	symptoms	begin	to	appear. Larger	stones	are	generally	calcified	and	can	be
detected	easily	through	radiological	means	or	by	using
ultrasound. Some	85	percent	of	the
gallstones	found	in	the	gallbladder	measure	about	¾	inches	across	(see
Figure	6a
),
although	some	can	become	as	large	as	2	to	3	inches	across	(see
Figures	6b
	and	6c	of	a
calcified	gallstone;	I	personally	examined	and	photographed	this	stone	moments	after	my
wife	released	it	without	any	pain	during	her	ninth	liver	cleanse;	the	stone	emitted	an
extremely	noxious	odor	unlike	any	I	had	ever	come	across). Such	stones	form	when,	for
reasons	explained	in	Chapter	3,	bile	in	the	gallbladder	becomes	too	saturated	and	its
unabsorbed	constituents	begin	to	harden. Figure	6a
:	Gallstones	in	a	dissected	gallbladder

Figure	6b

(left):	A	large	calcified	gallstone,	passed	painlessly	and

Figure	6c

(right):	The
same	stone,	cut	in	halves

If	a	gallstone	slips	out	of	the	gallbladder	and	becomes	impacted	in	the
cystic	bile	duct
	or
common	bile	duct
,	there	is	very	strong	spasmodic	contraction	of	the	wall	of	the	duct	(see
Figure	3
). The	contraction	helps	to	move	the	stone	onward. This	causes	severe	pain,
known	as
biliary	colic,
	and	is	accompanied	by	considerable	distension	of	the	gallbladder. If	the	gallbladder	is	packed	with	gallstones,	it	can	suffer	extremely	painful	spasmodicmuscle	contractions. Gallstones	can	cause	irritation	and	inflammation	of	the	lining	of	the	gallbladder,	as	well
as	of	the	cystic	and	common	bile	ducts. This	is	a	condition	known	as
cholecystitis. There
may	also	be	superimposed	microbial	infection. It	is	quite	common	to	encounter	ulceration
of	the	tissues	between	the	gallbladder	and	the	duodenum	or	colon,	with
fistula	formation
and
fibrous	adhesions. Gallbladder	disease	generally	originates	in	the	liver. When	the	occurrence	of	gallstones
in	the	bile	ducts	of	the	liver	and,	eventually,	the	development	of	fibrous	tissue	distort	the
structure	of	liver	lobules,	venous	blood	pressure	starts	to	rise	in	the	portal	vein. This,	in
turn,	increases	the	blood	pressure	in	the	cystic	vein,	which	drains	venous	blood	from	the
gallbladder	into	the	portal	vein. The	incomplete	elimination	of	waste	products	through	the
cystic	duct	causes	a	backup	of	acidic	waste	in	the	tissues	composing	the	gallbladder. This
gradually	reduces	the	stamina	and	performance	of	the	gallbladder. Subsequently,	the
formation	of	mineralized	gallstones	is	just	a	matter	of	time. Intestinal	Diseases

The	small	intestine	is	continuous	with	the	stomach	at	the
pyloric	sphincter
	and	has	a
length	of	16-19	feet. It	leads	into	the	large	intestine,	which	is	about	3. 5-5	feet	long. The
small	intestine	secretes	intestinal	juice	to	complete	the	digestion	of	carbohydrates,
proteins,	and	fats. It	also	absorbs	nutrient	materials	necessary	for	nourishing	and
maintaining	the	body	and	protects	it	against	infection	by	microbes	that	have	survived	the
antimicrobial	action	of	hydrochloric	acid	in	the	stomach. When	acid	food	(
chyme
)	from	the	stomach	enters	the	duodenum,	it	combines	first	with
bile	and	pancreatic	juice,	and	then	with	intestinal	juice. Gallstones	in	the	liver	and
gallbladder	drastically	reduce	the	secretion	of	bile,	which	weakens	the	ability	of
pancreatic	enzymes
	to	digest	carbohydrates,	proteins,	and	fats. This,	in	turn,	prevents	the
small	intestine	from	properly	absorbing	the	nutrient	components	of	these	foods	(such	as
monosaccharides
	from	carbohydrates,
amino	acids
	from	protein,	and
fatty	acids
	and
glycerol
	from	fats). This	incomplete	absorption	can	lead	to	malnourishment	and	food
cravings. Since	the	presence	of	bile	in	the	intestines	is	essential	for	the


 The truth is, they are
something mor e. No one is anything less than the per fect
Son of God, and when we fall in love, we have an instant
when we see the total truth about someone. They are
perfect. That’s not just our imagination. But the craziness sets in quickly. As soon as the light
appears, the ego begins its powerful drive to shut it out. Allof a sudden, the perfection we glanced on the spiritual
planes becomes pr ojected onto the physical. Instead of
realizing that spiritual perfection and physical, material
imperfection e xist simultaneously, we start looking for
material, physical perfection. W e think someone’s spiritual
perfection isn’t enough. They have to have perfect clothes
as well. They have to be hip. They have to dazzle. And so no
one gets to be a human being anymor e. We idealize one
another, and when someone doesn’t live up to the ideal,
we’re disappointed. Rejecting another human being simply because they ar e
human, has become a collective neur osis. P eople ask,
“When will my soul mate get her e?” But praying for the
right person is useless if we’r e not r eady to r eceive him. Our
soul mates ar e human beings, just lik e we ar e, going
through the nor mal pr ocesses of gr owth. No one is ever
“ﬁnished.” The top of one mountain is always the bottom of
another, and even if someone meets us when we feel “ on
top” of things, the chances ar e good that very soon we’ll be
going thr ough something that challenges us. It is our
commitment to gr owth that mak es this inevitable. But the
ego doesn’t lik e the look of people when they’r e “going
through things.” It’s unattractive. As in every other ar ea, the
problem in r elationships is rar ely that we haven’t had
wonderful opportunities or met wonderful people. The
problem is, we haven’t known how to tak e the gr eatest
advantage of the opportunities we’ve had. Sometimes we
didn’t r ecognize at the time how wonderful those people
were. Love is all ar ound us. The ego is the block to our
awar eness of love’s pr esence. The idea that ther e is a
perfect person who just hasn’t ar rived yet is a major block. Our vulnerability to the myth of “Mr. Right” stems fr om
our gloriﬁcation of r omantic love. The ego uses r omantic
love for its “special” purposes, leading us to jeopar dize ourrelationships by overvaluing their r omantic content. The
diﬀer ence between a friendship and a r omance can be
illustrated with the image of a long-stemmed r ose. The stem
is the friendship; the blossom the r omance. Because the ego
is sensation- oriented, our focus automatically goes to the
blossom. But all the nourishment that the blossom needs in
order to live, r eaches it thr ough the stem. The stem might
look boring in comparison, but if you tak e the blossom oﬀ
the stem it will not last for long. I shar ed that image in a
lectur e once, and a woman then added a lovely thought: A
long-ter m romance is lik e a rose bush. In any given season,
a blossom might fall oﬀ. But if the plant is well nourished,
then the season will come ar ound again, and new blossoms
appear. The disappearance of r omantic fervor doesn’t
necessarily spell the end of a wonderful relationship, e xcept
to the ego. The Spirit can see the seeds of r ebirth in any
patter n of decline. A Course in Miracles  says it is ‘not our job to seek for
love, but to seek for all the bar riers we hold against its
coming.’ Thinking that ther e is some special person out
there who is going to save us is a bar rier to pur e love. It is a
large gun in the ego’s arsenal. It is a way the ego tries to
keep us away fr om love, although it doesn’t want us to see
that. W e seek desperately for love, but it is that same
desperation that leads us to destr oy it once it gets her e.
Thinking that one special person is going to save us tempts
us to load an awful lot of emotional pr essur e on whoever
comes along that we think might ﬁt the bill. We don’t have to r emind God that we’d lik e wonderful
relationships. He’s alr eady clear about that. A Course in
Miracles  teaches us that a desir e is a prayer. The most
enlightened prayer isn’t “ Dear God, send me someone
wonderful,” but, “ Dear God, help me r ealize that I am
someone wonderful.” Y ears ago I would pray for a wonderfulman to come and tak e my desperation away. Ultimately I
said to myself, “Why don’t you try to deal with that befor e
he gets her e?” I can’t imagine any man saying to a friend,
“Gee, I met a fabulous desperate woman last night!”
Looking for Mr. Right leads to desperation because ther e is
no Mr. Right. Ther e is no Mr. Right because ther e is no Mr. Wrong. Ther e is whoever is in fr ont of us, and the perfect
lessons to be lear ned fr om that person. If your heart’s desir e is for an intimate partner, the Holy
Spirit might send someone who isn’t the ultimate intimate
partner for you, but rather something better : someone with
whom you ar e given the opportunity to work thr ough the
places in yourself that need to be healed befor e you’r e
ready  for the deepest intimacy. The belief in special love
leads us to discount anything we don’t see as “ultimate
relationship” material. I’ve overlook ed some diamonds that
way, failing to tak e advantage of situations that would have
only served to speed up my gr owth. W e sometimes fail to
work on ourselves in the r elationships that ar e right in fr ont
of us, thinking that “ real life” begins when they get her e.
This is just a ploy of the ego once again, making sur e that
we’ll seek but not ﬁnd. The pr oblem with not taking
relationships seriously if they don’t feel lik e “Mr. Right” is
this: Every once in a while, Mr. Right gets her e—he
sometimes even appears as Mr. Wrong transfor med—but we
blow it because we’r e not in practice. He’s her e, but we’r e
not ready. We haven’t been working on ourselves. W e wer e
waiting for Mr. Right. A Course in Miracles  says that one day we will r ealize
that nothing occurs outside our minds. How a person seems
to show up for us is intimately connected to how we choose
to show up for them. I have lear ned that my most
productive r esponses in r elationships come not fr om my
focus on the particulars about another person, but ratherfrom my commitment to playing my own r ole in the
relationship on as high a level as I’m capable. L ove is a
participatory emotion. In a holy r elationship, we tak e an
active r ole in cr eating the conte xt in which the interaction
can unfold most constructively. We actively cr eate the
conditions of inter est, rather than passively waiting ar ound
to see whether or not we’r e inter ested. No one is always gor geous. No one is always se xy. But
love is a decision. W aiting to see whether someone is good
enough is childish, and it is bound to mak e the other person
feel on some level as though they’r e auditioning for the
part. In that space, we feel nervous, and when we’r e
nervous, we’r e not at our best. The ego is looking for
someone attractive enough to support. The matur e and
miracle-minded among us support people in being
attractive. P art of working on ourselves, in or der to be r eady
for a pr ofound r elationship, is lear ning how to support
another person in being the best that they can be. P artners
are meant to have a priestly r ole in each other’s lives. They
are meant to help each other access the highest parts
within themselves. I’ve been with men who never seemed to think I was
good enough. I’ve also been with men who wer e smart
enough to say, “Y ou look beautiful tonight” of ten enough for
it to bolster my self -esteem and help me show up for life in
a mor e beautiful way. None of us ar e really objectively
attractive or unattractive. Ther e is no such thing. Ther e are
people who manifest the potential for sparkle that we all
share, and those who don’t. Those who do ar e usually
people who some wher e along the line, either fr om par ents
or


 become present. I do understand what you just said, but it seems to imply that Being, the
ultimate transce ndental r eality, is not yet complete, that it is under going
a pr ocess of development. Does God need time for personal gr owth. Y es, but  only as seen from the limited perspective of the m anifested
universe. In the Bible, God declares: “I am the Alpha and the Omega,
and I am the living One. ” In the timeless realm where God dwel ls, which
is also your  home, the begin ning and the end, the Alpha and the Omega,
are one, and the essence of everything that ever has been and ever will be
is et ernally present in an unmani fested state of oneness and perfection —
totally beyond anything the human mind can ever imagine or
comprehend. In our world of seemingly separate forms, however,
timeless perfection is an inconceivable concept. Here even
consciousness, w hich is the lig ht emanating from the eternal Source,
seems to be subject to a process of development, but this is du e to our
limited perception. It is not so in absolute terms. Nevertheless, let me
continue to speak for a moment about the evolution of consciousness in
this world. Everything that exists has Bein g, has God-essence, has some d egree of
consciousness. Even a stone has rudimentary consciousness; otherwise, it
would not be, and its atoms and molecules would disperse. Ever ything is
alive. Th e sun, the earth, plants, animals, humans — all are expressions
of consciousness in varying degrees, consciousness manifesting as form. The world arises when consciou sness takes on shapes and forms, thought
forms and material forms. Loo k at the millions of life forms on this
planet alone. In the sea, on land, in the air — and then each life form is
replicated millions of times. T o what end. Is someone or something
playing a game, a game with form. This is what the ancient  seers of
India asked themselves. They saw the world as lila, a kind of divine
game th at God is playing. The individual life forms are obviously not
very imp ortant in this game. In the sea, most life forms don’ t survive for
more tha n a few minutes after being born. The human form turn s to dust
pretty qu ickly to o, and when it is gone it is as if it had never bee n. Is that
tragic or cruel. Only if you create a separate identity for each  form, if
you for g et that its consciousness is God-essence expressing itself in
form. But you d on’ t truly know  th at until you realize your own God-
essence as pure consciousness. If a fish is born in your aquarium and you call him John, write out a birth
certificate, tell him about his f amily history, and two minutes later hegets eate n by another fish — th at’ s tragic. But it’ s only tragic  because
you projected a separate self where there was none. Y ou got hold of a
fraction of a dy namic process, a molecular dance, and made a  separate
entity out of it. Consciousness takes on the disguise of forms until they re ach such
complexity that it completely loses itself in them. In present-day humans,
consciousness is  completely identified with its disguise. It only knows
itself as form an d therefore lives in fear of the annihilation of its  physical
or psyc hological form. This is the egoic mind, and this is where
considerable dysfunction sets in. It now looks as if something had gone
very wro ng som ewhere along the line of evolution. But even this is part
of lila, t he divine gam e. Finally, the pressure of suf fering created by t his
apparent dysfunction forces consciousness to disidentify from form and
awakens it from its dream of for m: It regains self-consciousness, but it is
at a far deeper level than when it lost it. This pro cess is explained by Je sus in his parable of the lost s on, who
leaves h is father ’ s home, squanders his wealth, becomes destitute, and is
then forced by his suf fering to return home. When he does, his father
loves him mor e  than before. The son’ s state is the same as it was before,
yet not the sam e. It has an added dimension of depth. The parable
describes a journey from unconscious perfection, through apparent
imperfection and “evil” to conscious perfection. Can you now se e the deeper and  wider significance of becoming present
as t he watcher of your mind. Whenever you watch the mind, you
withdraw consciousness from mind forms, and it then becomes what we
call the  watcher or the witne ss. Consequently, the watcher — pure
consciousness beyond form — becomes stronger, and the mental
formations beco me weaker. When we talk about watching the mind we
are pers onalizing an event that is truly of cosmic significance: Through
you, consciousn ess is awakening out of its dream of identifica tion with
form and withdrawing from form. This foreshadows, but is already part
of, an event th at is probably still in the distant future as far as
chronological ti me is concerned. The event is called — the en d of the
world. When conscious ness frees itself from its identification with physical and
mental forms, it becomes wh at we may call pure or enlightened
consciousness, or presence. This has already happened in  a few
individuals, and it seems destine d to happen soon on a much lar g er scale,
although there is no absolute guarantee that it will  hap pen. Most h umans
are still in the grip of the egoic mode of consciousness: identified with
their mi nd and run by their mind. If they do not free themselves from
their mind in time, they will be destroyed by it. They will experience
increasing confu sion, conflict, violence, illness, despair, madne ss. Egoic
mind has become like a sinking ship. If you don’ t get of f, you will go
down with it. The collective eg oic mind is the most dangerous ly insane
and dest ructive entity ever to in habit this planet. What do you think will
happen on this planet if human consciousness remains unchanged. Already for most humans, the only respite they find from their own
minds is to occasionally revert to a level of consciousness below thought. Everyone does that every night during sleep. But this also happens to
some e xtent through sex, alcohol, and other drugs that suppress
excessive mind activity. If it weren’ t for alcohol, tranquilizers,
antidepressants, as well as the illegal drugs, which are all consumed in
vast quantities, the insanity of th e human mind would become even more
glaringly obviou s than it is already. I believe that, if deprived of their
drugs, a lar ge part of the p opulation would become a danger to
themselves and others. These drugs, of course, simply keep you  stuck in
dysfunction. Their widespread use only delays the breakdown of the old
mind structures and the emer gence of higher consciousness. While
individual users may get some relief from the daily torture inflicted on
them by their minds, they are prevented from generating enough
conscious presence to rise above thought and so find true liberation. Falling b ack to a level of consc iousness below mind, which is the pre-
thinking level of our distant ancestors and of animals and plants, is not
an optio n for us. There is no wa y back. If the human race is to survive, it
will have to g o on to the next stage. Consciousness is evolving
throughout the universe in billions of forms. So even if we didn’ t make
it, this wouldn’ t  matter on a cosmic scale. No gain in consciousness isever lost, so it w ould simply express itself through some other f orm. But
the very fact tha t I am speaking here and you are listening or rea ding this
is a clear sign that the new consciousness is  gaining a footh old on the
planet. There is nothing personal in this: I am not teaching you. Y ou are
consciousness, and you are listening to yourself. There is an Eastern
saying: “The teacher and the tau ght together create the teaching. ” In any
case, the  words in themselves are not important. They are not t he T ruth;
they only point to it. I speak from presence, and as I speak, you  may be
able to join me in that state. Alth ough every word that I use has a history,
of cours e, and comes from the p ast, as all language does, the words that I
speak to you no w are carriers of the high-ener gy frequency of p resence,
quite apart from the meaning they convey as words. Silence is an even more potent carrier of presence, so when you  read this
or listen to me speak, be aware of the silence between and underneath the
words. Be aware of the gaps. T o listen to the silence, wherever  you are,
is an easy and direct way of be coming present. Even if there is noise,
there is always some silence u nderneath and in between


 treatment,  described in Merck’s Manual of Standar d Medical
Procedur es, aids potassium travel through the cell membrane by a transport
mechanism. It is an addition to the Gerson protocol pionee red by Dr.
Demetrio Sodi-Pallares, a noted Mexico City cardiologist and researcher. The basic polarizing solution, GKI, is necessary to provide a transport
mechanism to help potassium (K) travel through the cell membrane for
those patients who are deficient  in K. It is combined with glucose (G) and
insulin (I) together as an intravenous injection. Polarizing treatm ent promotes healing in the diseased heart and in tissues
damaged by cancer and other degenerative diseases. Patients with edema in
the extremities note a rapid reabsorption and release of the fluids from the
body. Oxygen therapies,  including hydrogen peroxide (H2O2) and ozone (O3)
therapy, boost serum oxygen levels to revitalize normal cells while
damaging viruses and other pathogens. It may be absorbed throu gh the skin
by bathi ng in it (4 to 5 pints of 3 percent H2O2 in a standard-size bathtub),
applied topically, or insuf flated rectally. Ambient air ozone generators are
used to benefit patients by delivering O3. In addition to the usual intensive Gerson Therapy, some adjuvant
procedures such as those mentioned and several others are being made
available in the Gerson hospita l or other Gerson facilities but at an extra
charge. Live cell therapy, the ingestion by injection or orally of fetal tissue cells
for the strengthening of speci fic organs, is more effective after good
detoxification has taken place. It should not be tried during the initial stages
of Gers on Therapy. It may be available on request from your Gerson
Therapy facility. Pancr eatin, highly  concentrated pancreatic enzymes for dissolving and
digesting tumor tissue, help patients if they carry a heavy tumor load. Theadditional intensive pancreatin has improved the patient’ s ability to
eliminate many kinds of neoplasms. Tahebo tea (pau d’arco or lapacho), has been shown repeatedly to have
anticancer properties. It is used as a tea by native Indians of the Americas. Vitamin C, administered orally and recta lly, works to offset the free
radical pathology connected with chemotherapy and radiation. Hyperthermia/Hydr otherapy, full-body immersion in a bathtub
containing hot water to elevate the body temperature to 104°F for the
induction of a mild fever, tends to deteriorate tumor tissue. It’s best used
after the administration of laetri le. This combination of hot tub fomentation
with laetrile is one of the best remedies for overcoming pain. It dulls and
calms the discom fort and is a great assist to detoxification by improving the
blood flow and lymphatic circulation. Patients with nervous system disease
such as MS should not be subjected to high temperature. Cool compresses
are more beneficial for them. Important: not to be used with fluoridated
water systems.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Kidney problems also
strike diabetics frequently; the risk of kidney disease in some form is 15 to
20 percent in type 2 patients and is double that percentage in type 1
diabetics. 7
Diabetes and the Gerson Therapy
Type 1 diabetic  patients, when treated with the Gerson Therapy, often
notice a great reduction in their insulin requirements, though many will
remain permane ntly dependent on insulin. When islet of Langerhans cells
are destroyed, the body, even in the best of health, cannot regen erate them. If the cells are only damaged, there is some chance that the body, aided by
the Gerson protocol, can heal and restore their function. Additionally, in patients presenting diabetes-associated degenerative
changes such as reduced vision, kidney damage, or circulation problems,
the therapy is often effective in reversing deterioration. Type 1 diabetes
patients do, however, need to indefinitely continue a menu plan very close
to the Gerson diet to maintain the best health. Type 2 diabetes  is far more easily corrected. Patients treated  with the
Gerson protocol are often able to eliminate the need for insulin
management. As mentioned previously, one potential cause of type 2
diabetes is a clogging effect on the insulin receptors due to cholesterol
deposits. Becau se the Gerson diet is very low in fat and contains no
cholesterol, it is highly effectiv e in rapidly reducing cholesterol. We hold
that Dr. Gerson’ s diet is able to quickly reverse this cloggin g problem,
allowing cell receptors to use insulin. Many Gerson Insitute personnel have
observed patients that are able to reduce their insulin dependence almost
immediately when following the Gerson protocol. Diabetic patients pursuing the Gerson Therapy in an inpatient setting will
receive an altered version of the Gerson diet with a reduction in sugar
intake. Patients frequently work  their way back toward the standard Gerson
protocol as their bodies respond to the therapy and begin to heal. After
several weeks, we have observe d cases of type 2 diabetes that are able to
resume the full Gerson protocol, including full amounts of the apple/carrot
juices that would otherwise have caused severe problems in a diabetic. Diabetes can be further complicated by many of the other problems it
brings to the body, most notably kidney damage. While the Gerson Therapy
is able to reverse a good deal of such damage, when the kidneys are past a
certain point—generally 20 percent or less of normal function—this
treatment progra m is no longer  effective. The same holds true for those
people who are under going or about to start dialysis, or for those who have
already under gone kidney transplant sur gery. A Summary of the Gerson Therapy Application for Diabetics
Type 2 diabetes can often be dramatically improved, and in some cases
overcome, using the Gerson Therapy. Type 1 diabetes patients will often see
a stabilizing effect in some cases with reversal of kidney damage and retinal
damage. Hypert ension is often eliminated. Type 1 patients are sometimes
able to discontin ue insulin completely, but this is not a common outcome. Glucose levels in the blood do require careful monitoring. In consuming juices and follow ing the diet, certain modifications are
made to the Gerson program. Apple juice is eliminated; grapefruit juice
replaces orange;  the apple/carrot juice is partly replaced with green juice,
depending on insulin intake. Raw vegetables replace fruits for snacking. All
honey, maple syrup, brown sugar, and other sweeteners are eliminated. If
glucose can be stabilized, one or two pieces of fruit per day may be added
to the diet. Melons are preferred. In takin g the Gerson-recommended medications, thyroid hormone is
reduced to 1 or 1 1/2 grains per day. Lugol is reduced to three drops daily. Potassium (K) is limited to 1 tsp per glass, except in cases of severe edema
where K may be increased to 2 tsp per glass. During healing reactions, the
individual’ s need for insulin may temporarily increase. Over time, the
requirement for insulin supplementation is usually completely eliminated intype 2 diabet es. Type 1 patients often continue to need some
supplementation, but other degenerative processes are usually arrested. GENETIC  DISORDERS
Genetic disorders generally do not respond to the Gerson Therapy, but
symptoms of genetic weakness can be improved. One case of cystic fibrosis
showed significant improvement while the patient followed the Gerson
program. Emphysema
Positive responses by emphysema patients have been observed when they
faithfully adhered to the Gerson protocol. Lung capacity can be increased
and related symptoms controlled. Heart Disease and V ascular Disease
High blood pressure responds exceptionally well to the Gerson Therapy. In fact, improvements are so great that the companions accompanying a
heart patient should be screened for antihypertensive effects, since we have
observed hypo tension in both patients and companions following
administration of the Gerson diet alone. Antihypertensive drugs should be
slowly decreased starting the third to fifth day of treatment. Malignant high
blood pressure can take longer to respond to the treatment. Heart disease does respond well to the Gerson program, and here is an
illustration: In October 1990, a man whom we’ll identify as Frank Winslow
checked into the Gerson Therapy hospital in Tijuana, Mexico, with a
multitude of health problems. He was extremely obese, weighing 303
pounds. Now forty-six years of age, Frank had already suffered a massive
heart attack at age thirty-eight, and it had left him not only with heart
damage, but with high blood pressure. Frank Winslow also suffered from gout and was taking standard antigout
medication. If he stopped taking  it for only one day, he would have a severe
gouty attack. He also had intractable diabetes. Even with his takingmedication and insulin, his blood sugar ran between 240 and 400 mg/dL
(where normal is below 120). So Frank was given the Gerson Therapy, modified somewhat because of
his high blood


 been any form of life-changing experience,
good or bad, that cracked open the heart and led to greater wisdom. It might
have been an almost eerie experience of simply knowing something, though
we couldn’t explain why. No matter what form our initial awakening took,
we reme mber it as something that formed a crack in our resistance and
signaled the arrival of somethin g new. It was that something that awakened
us from our sleep and led us to the “roof” of our higher mind. Mary was to tell no one, and neither are we. The birth of new life is a
mysterious process, whether it’s the birth of a child or the birth  of a better
self. The period of gestation requires nourishment and care. We have an
instinctive understanding that certain ideas should stay within us, protected
from outside exposure until they’re ready to be brought forth. The spiritual
life is difficult to cultivate amid the clanging clamor of the modern world. Not just within Mary, but also within us, the newborn Christ needs
protection. It isn’t safe in this society to talk about our spiritual lives in just
any old setting. Conscious frien dships, therapists, and spiritual or religious
counselors offer protected spaces. Outside those, it can be emotionally
treacherous to share our deepest feelings about the inner life. And what is being born from deep within us is the power that will save
the world. Mary represents a facet of consciousness often referr ed to as the
“divine feminine,” a long-suppressed dimension of both self and society
that is desperate ly needed now. “This is what is meant by ‘the meek shall
inherit the earth. ’  They will literally take it over because of their strength”*
(T-20). Mary’ s powers of kindness, gentleness, tenderness, nurturing,
bravery, understanding, and mystery—and most of all, her endurance amid
the deepest grief—are all aspects of self that will help us build a more
sustainable world. Like Mary, we too feel the stirring of new life within us. Like her, we
keep these things within us and we ponder them in our hearts. The whisperof angels is a deeply personal thing. Sometimes it’s insight, the intuitional
hits we get in the middle of the night. Some mysterious force is
encouraging us to be better, to do better, than we have ever been or done
before. We have a feeling that changes are coming and that we have some
work to do. The future of the world depends on our doing it. It will take more than
physical acts of procreation to perpetuate the life of humanity now; it will
take an evolution of human consciousness, a collective wisdo m that does
not yet exist on a massive scale. And just as physical life gestates within the
body, wisdom gestates within the mind. We must be and do differently now
in order for the species to survive. The ego, of course, will have none of that. Herod—the ego writ large—
is always on the lookout. The ego jealously guards its power lest love take
primacy over its worldly interests. It seeks to invalidate and destroy all
expressions of love. Herod wasn ’t having any of it with that powerful baby
who was born to be King of the Jews. He would rather kill all the babies
than allow that one to live. Mary was obviously very vulnerable then, as all
of us feel when new life—whether physical or spiritual—grows within us. Where does our protection lie. It lies in Joseph, the “divine masculine,” the aspect of the psyche that
manages the material world. It makes sure we’re safe as we go through our
transformational process. Joseph received all the instruction he needed. He
was directed to take Mary to Egypt to protect her, just as we learn
appropriate self-care and the gifts of solitude. The land of Egypt means the
sacred self; we retreat to that place within us while the old order falls away,
incubating our powers until the hour when the culture is ready to receive it. Herod’ s edict to “kill all Jewish babies” means the ego’s desire to nip in
the bud any emer ging hope. Herod’ s sons represent newer generations of
egoic figures, always working to suppress the voices of those  who might
emer ge as a challenge to the old order. The voice of the mystic finds no
welcome in Herod’ s land, but God is with you. You will be delivered to the
manger, a very humble place within your heart. And there you will give
birth. Absolutely that birth is the salvation of the world. You, like Mary, give
birth to the Christ—anytime you enter the present free of the past and with
nothing in your heart but love. Worldly kings will get off their “high
horses” when they realize your power. And the light of your deeperunderstanding of things will help cast out the darkness  of the world. You
will be the same you, but a very different you. Something happened inside
you, and you are changed. The star pointing to the manger where Christ was born is a star that
shines within everyone’ s consci ousness, signaling to the mortal mind that
there is somepla ce else to go. We’ve lingered long enough in the regions of
darkness, thinki ng we are separate from God and from each other. The
delusions thereby manufactured are now threatening to destroy us. As children we learned about evolution. We learned that if a species
consistently behaves in maladaptive ways, it will either evolve or it will go
extinct. An evolutionary altern ative occurs when a mutation happens: a
member of the species demonstrates another way of behavior more aligned
with a survivable future for the species. Humanity’ s fear-based behavioral
patterns are now so maladapti ve that they are a threat to our survival. Humanity’ s current challenge is to survive itself. In order  to change our behavior, however, we will have to change our
minds. The mystic Jesus is a transformer of minds. He is an evolutionary
alternative, the self reborn out of darkness and into light. Mary gave birth to him with all her love. Now it’ s our turn. Dear God,
Please use me. May Y our spirit come over me and pr epare my heart. I surr ender to Y ou who and what I am,
that I might be a vessel of Y our love. Enter me and lift me up
that I might serve Y ou best. Amen
OceanofPDF. comMiracles
In the words of Albert Einstein, “We cannot solve our problems with the
same level of thinking that created them. ” There is a quantum field that lies
beyond the limits of the world as we understand it. Our rational mind
cannot grasp it fully, for it is beyond the understanding of the mortal mind. The heart, however, is totally at home there. Miracle-mindedness returns the mind to its proper function, which
means alignmen t with and service to love. The Mind of God is an infinite
ocean of loving thought, and when we think with love we are thinking with
God. The purpose of our lives is to learn to think as God thinks. Every thought is a cause that leads to an effect; the world is like a
screen onto which are projected the nature of our thoughts. The Law of
Cause and Effect was created for our protection, for as long as we think
with love, then love is reflected back to us. But that’s not what is going on here, at least not usually. Hum anity is
dominated by a loveless though t system, the ego’s playground, emer ging
from the mistaken thought that we are separate. The belief in separation
leads to all manner of chaos. Like a cancer cell that has disconnected from
its collaborative function, our thoughts are prone to separating themselves
from their divine purpose. That itself is the essential problem: we’ve been
infected by the malignant thoug ht that “it’s all about me. ” Thinking we are
separate, we then consistently attack what and whom we were born to love. The separation itself is an illusion of consciousness, for on the level of
the spirit there’ s no place where you start and I stop. We’re like waves in
the ocean thinking we are separate from other waves. Obviously, there is no
place where one wave stops and another wave starts. Yet think of the
psychological difference between thinking of yourself as a wave that is
separate from the rest of the ocean versus thinking of yourself as one with
it. If I think of myself as one wave separate from every other, how can I
not feel powerless in relation to the rest of the ocean. How can I not live in
constant fear of annihilation, terrified a wave that is bigger than me will
overwhelm me at any mome nt. Why would I not then defend my
separateness, believing that without it I will cease to exist. On the other hand, if I think of myself as one with the other waves, how
could I not feel safe and powerf ul. Identifying with the power of the ocean
itself, I have no reason to fear, because I know that I am part of it. Believing we are separate, yet knowing in our hearts that we are not, we
suffer. Our entire existence is a fixed double bind. We are left with no sense
of meaning, higher identity, or purpose. The world as we have come to