oxide in Cellular Systems. M.J. Ashwood-Smith, Department of
Biological Sciences, University of Victoria, Victoria, British Columbia, Canada. The Effect of Dimethyl Sulfoxide on Forelimb Regeneration of the Adult Newt.Gerald G. Slattery, Ph.D., College of Osteopathic Medicine and Surgery, Des
Moines, Iowa, and Anthony J. Schmidt, Ph.D., University of Illinois, Medical
Center, Chicago, Illinois. In Vitro and In Vivo Effects of Dimethylsulfoxide on Streptomycin Sensitive and
Resistant Escherichia Coli. W.E. Feldman, J.D. Punch, and P.C. Holden,
Richmond, Virginia. Tolerance of In Vitro Neuritic Development to DMSO. Fred Jerrold Roisen,
Ph.D., College of Medicine and Dentistry of New Jersey, Rutgers Medical School,
Piscataway, New Jersey. DMSO: A Tool in Sperm Motility Control Studies. Leonard Nelson, Ph.D.,
Medical College of Ohio, Toledo, Ohio. Interferon Production in the White Mouse by Dimethyl Sulfoxide (DMSO). Michael Kunze, M.D., Institute of Hygiene, University of Vienna, Austria. Effect of Dimethyl Sulfoxide and Hydrogen Peroxide on Tissue Gas Tensions. Beart Myers, M.D., and William Donovan. Surgical Research Laboratory,
Veterans’ Administration Hospital, and Louisiana State University School of
Medicine, New Orleans, Louisiana. Effect of DMSO on the Hypothalamic-Pituitary Adrenal Axis of the Rat. J.P.
Allen, M.D., Brooks Air Force Base, and C.F. Allen, Southwest Foundation for
Clinical Research, San Antonio, Texas. Effects of DMSO and a Corticosteroid on Normal and Infected Anal Sacs of
Dogs. J.G. Kilian, Syntex Research, Palo Alto, California. The Effect of Dimethylsulfoxide (DMSO) on Cholinergic Transmission in Aplysia
Ganglion Cells. Makoto Sato, M.D., Ph.D., and Masashi Sawada, Ph.D.,
Neuroscience Laboratory, Division of Neurosurgery, University of Oregon
Medical School, Portland, Oregon. Protective Effect of Dimethyl Sulfoxide on Brain Cells Against Sonic Stress. Ramon Lim and S. Mullan, University of Chicago, Chicago, Illinois.DMSO in CNS Trauma. J.C. de la Torre, H.M. Kawanaga, C.M. Johnson, D.W.
Goode, K. Kajihara, and S. Mullan, University of Chicago, Chicago, Illinois. Experimental Design of Clinical Trials Testing the Efficacy of 90% DMSO
Solution in Diseases of the Musculoskeletal System in the Dog. E.G. Averkin,
Syntex Research, Palo Alto, California, and T. O’Brian, D.V.M., Tauton,
Massachusetts. Introduction Study for a New Topical Medication With DMSO in Dermatology. Dr. Lazaro Schatman, Alvear and Israelita Hospitals and Railway Polyclinic
Services, Buenos Aires, Argentina. Experimental and Clinical Evaluation With Topical DMSO in Vascular Disorders
of the Extremities. A. Kappert, M.D., University of Bern, Switzerland. DMSO Therapy in Chronic Skin Ulcers. Rene Miranda, M.D., University of
Chile. DMSO Therapy as Toxicity Reducing Agent and Potentiator of
Cyclophosphamide in the Treatment of Different Types of Cancer. Jorge Cornejo,
M.D., Military Hospital, Santiago, Chile. Clinical Experience With DMSO as a Solvent for Antiviral Agents. B.E. Juel-
Jensen, H.A., D.M., University of Oxford, England. DMSO Therapy in Severe Mental Retardation in Mongoloid Children. M.
Aspillaga, M.D., M. Sanchez, M.D., G. Morizon, M.D., and Lucila Capdeville,
M.D., Santiago, Chile. DMSO Therapy Applied to Non-Mongoloid Children Oligophrenia. Dra. Ana
Giller and Dra. Maria E.M. de Bernadou, Buenos Aires, Argentina. Oral DMSO in Mental Retardation: A Preliminary Controlled Study. J.M. Gabourie, J.W. Becker, B.D. Bateman. DMSO Therapy in Brochiolitis, Tinnitus, and Diminished Hearing. Aristides
Zuniga, M.D., Manuel Arriaran Children’s Hospital, Santiago, Chile.Evaluation of DMSO Therapy in Chronic Respiratory Insufficiency of Broncho-
Pulmonary Origin. Renato Eulufi, M.D., University of Chile. DMSO in Retinal Disease. Robert V. Hill, M.D., University of Oregon Medical
School, Portland, Oregon. DMSO Therapy in the Treatment of Secondary Sterility (Inflammatory Tubal
Obstruction). Hugo Venegas, M.D., Naval Hospital, Valparaiso, Chile.APPENDIX III
Directory of Physicians Worldwide Who Can Provide
Information on DMSO Treatment
The physicians recorded here who can provide information on DMSO treatment
follow the protocol of the American College of Advancement in Medicine. The
listing is based on the membership directory of the American College of
Advancement in Medicine (ACAM). Please be aware that the use of DMSO is not
approved or disapproved by ACAM. The listing of ACAM members is provided
here because these are open-minded, progressive, knowledgeable, skilled, and
trustworthy physicians who know more about the applications and effects of
DMSO than any other health professionals in the world. Oftentimes many of them
instill DMSO as part of their chelation therapy for patients. A key giving information about each physician is provided before the list. For
an updated directory or the most current listing of ACAM doctors in a particular
geographic region, contact the American College of Advancement in Medicine,
23121 Verdugo Drive, Suite 204, Laguna Hills, California 92653; (714) 585-7666
within California or (800) 532-3688 outside California. Members of the American College of Advancement in Medicine include
diplomates (indicated by
DIPL
), diplomate candidates (indicated by
D/C
), and
licensed physicians who may administer DMSO therapy (indicated by
P
). A
diplomate
 of the American College of Advancement in Medicine is an
individual who:
1
. Is a graduate of an approved school of medicine (D.O. or M.D., or foreign
equivalent);
2
. Is currently licensed to practice in the state or territory where he/she conducts
practice;
3
. Has been recommended (by letter) by two ACAM diplomates;
4
. Has successfully completed the written examination of ACAM;
5
. Shows evidence of being responsible for the administration of therapeutic
programs approved by ACAM;
6
. Has satisfied the requirements for preceptor training as outlined in the
protocol of preceptorship;
7
. Has successfully completed the oral examination of the American Board ofChelation Therapy (ABCT);
8
. Submits ten acceptable questions and answers with references for use in
future written exams. A
diplomate candidate
 of the American College of Advancement in Medicine
is an individual who:
1
. Is a graduate of an approved school of medicine (D.O. or M.D., or foreign
equivalent);
2
. Is currently licensed to practice in the state or territory where he/she conducts
practice;
3
. Has been recommended (by letter) by two diplomates;
4
. Has successfully completed the written examination of the American Board of
Chelation Therapy, and is in the process of completing the remaining
requirements for ABCT. To get in touch with the American College of Advancement in Medicine,
contact one of the following:
ACAM HEADQUARTERS ADMINISTRATIVE STAFF
Edward A. Shaw, Ph.D. Executive Director
Sally Bonebrake Administrative Services Coordinator
Grace Claus Membership Services Coordinator
Nancy Morgan Books and Literature Coordinator
HEADQUARTERS ADDRESS
American College of Advancement in Medicine Suite 204
23121 Verdugo Drive Laguna Hills, CA 92653
(714) 583-7666 (800) 532-3688
Please note that this directory of physicians who use alternative healing
methods may not be republished, reprinted, sold, or duplicated in whole or in part
in any form or by any means for any commercial purpose or for the compilation of
mailing lists without the prior written permission of this book’s author or the
American College of Advancement in Medicine.Key to Worldwide American College of Advancement
in Medicine Physician’s List
PROFESSIONAL LEVEL CODES
DIPL
Diplomate
D/C
Diplomate candidate
P
Licensed physician who follows the program now put forth by the
American College of Advancement in Medicine. SPECIALTY CODES
A
Allergy
AC
Acupuncture
AN
Anesthesiology
AR
Arthritis
AU
Auriculotherapy
BA
Bariatrics
CD
Cardiovascular
CS
Chest Disease
CT
Chelation Therapy
DD
Degenerative Disease
DIA
Diabetes
EM
Environmental Medicine
END
Endocrinology
FP
Family Practice
GE
Gastroenterology
GER
Geriatrics
GP
General Practice
GYN


 The basics have been described as a volitional
process that is often confused with ‘concentration’. It comes about instead
as a consequence of focus rather than effort, which is implied by the
concept of concentration. The decision is actually to ‘allow’ rather than to
‘do’. It involves the willingness to surrender either clinging to or avoidingthe parade of witnessed phenomena, whether they originate internally
(mind/emotion) or externally (perception/the senses). It is only necessary to relinquish the attraction or aversion to transitory
phenomena. The term ‘concentration’ results in efforting as an ego focus on
content, which is linear, whereas the awareness should instead withdraw
from content (images, thoughts, ideas, feelings, etc.) to the nonlinear
contextual field itself. This attitude results in coming closer to the question of ‘who’ is
watching. With inner honesty, one then discovers that there is no ‘who’ but
instead there is a ‘what’, which is an autonomous quality that witnesses. It
becomes detached by virtue of the withdrawal of intention to ‘do’
something with phenomena, such as extracting pleasure or an emotion. A more accurate term for the process is ‘nonpointedness of mind’ in
that it is a choice/decision to not focus and thus be drawn into participation
with the passing phenomena. One merely allows the witnessing by
volitional choice rather than by effortful focus of one-pointedness of
concentration. The term ‘one-pointedness’ is specifically linear as well as
dualistic in that it splits contextualization into a ‘who’ that is focusing on a
‘what’, resulting in a dualistic split between a ‘this’ and a ‘that’. This
duality subsides as a consequence of the intention to not experience
phenomena. Thus, it is in the opposite direction from psychological self-
inquiry, which is designed to investigate how one thinks or feels while
recalling life events. That type of inquiry leads to an endless quest in which
each bit of information automatically leads to the next question, indicating
that it is therefore a system designed to explore the ego rather than
transcend it. It will be noticed that the experiencer aspect of the ego is constantly
poised to derive benefit from the witnessed phenomena, even if it is only to
confirm its own reality as being the ‘you’ of the ever-presumptuous
personal ‘I’. The ego is reluctant to accept that the unfolding of sequential
phenomena is autonomous and impersonal. It is poised to jump in to impose
a feeling, which in turn is always the expression of an ego viewpoint or a
positionality, such as an opinion, or at least an order to declare itself to be
primordially essential to one’s identity and sense of reality. To cease
identifying the experiencer as the reality of oneself is a major transitionfrom dualistic content to nondualistic context, and therefore, from self to
Self. The Attraction of Phenomena
The experiencer is seduced by the lure and attraction of transitory
phenomena because of projected value and worth. These are reflective of
meaning, importance, and significance, which one can see is the entire basis
of the industry of advertising for the purpose of gaining attention and
attracting the desire to ‘have’, to ‘do’, or to ‘be’ (successful, admired, rich,
etc.). Thus, all witnessed phenomena are like endless solicitations to ‘own’, to
‘claim’, to ‘be’, and receive benefit in some magical way. The content of
transitional and witnessed phenomena is therefore glamorized as having
significance or value and becomes specialized, even if its only worth or
meaning is that it is ‘mine’. This proclivity is seen in clinical conditions
where there is panic over a memory loss for an amnesic time period. This is
seen in some elderly people in the early years of memory loss, but as it
progresses, the majority of patients become indifferent to it and could not
care less about what the date or the year are, or even how old they are. This
continues to cause some panic in the nursing staff and the family but is
accepted by the elderly with equanimity. It is instructive to imagine a whole time period in one’s life of which
there is no memory (this has actually already happened in everyone’s life
but has not been noticed). At first, there is panic and the emotional
melodrama of loss. Investigation of the ‘what’ that has been lost is quite
revealing. With some reflection, the supposedly tragic loss becomes a ‘so
what?’ Memory is given value by being sentimentalized as ‘precious’
because it is ‘me’ or ‘mine’. The experiment also reveals identification of self as a subjective,
experiential, linear time track. The average adult mind is usually unable to
recall the details of sizeable periods of time. Even to do so requires
concentrated effort by which one is usually only able to pull up very major
events. It is instructive to note that during the time period of the missing
years, the ego/mind was busily experiencing and usually extracting all the
imaginary payoff it could from the passing phenomena. The question to ask
is, Of what value is it now? To assist in detaching from the attractive, seductive lure of the transitory
linear content of witnessed phenomena, it is helpful to imagine that what isbeing experienced will also likely be forgotten, usually in a matter of just a
few seconds. This linear content is really not important enough to be
retrieved unless it is denoted as ‘special’ or important. An analogy is
provided by the recently discovered ‘blink’ phenomenon whereby the
brain/mind automatically shuts off visual awareness every time the eyes
blink (Bristow, 2005). As a result, in an ordinary lifetime, a total of
approximately nine days is spent in visual oblivion. Instructional exercises reveal that one is not the passive victim of
mentation but instead is the very originator by virtue of intention to extract
projected value. With this understanding, one is free from being dominated
by the false ‘I’ of the experiencer. The Self is not subject to nor limited by the experiencer. Its quality is
neither linear nor sequential and is independent of phenomena and even of
the practice of experiencing itself. By virtue of identity, the Self is innately
simultaneously the Knower and the Known. Q: The description of one-pointedness of mind clarifies that it is not
really a special process, procedure, or demanding practice but more
of a way of orientation to the transitional phenomena of
experiencing. A: It is akin to a poised posture, position, or prevailing attitude, like being
at the prow of a ship that has only a solitary function despite the
differing appearances of individual waves. Actually, the mind does it at
a certain level all the time in that it notes multitudinous passing
phenomena without pausing to react, memorize, or ‘do’ anything about
them. From the multitudinous input, the mind only pauses to select very few
bits of information or data for attention and deliberate focus. The great
majority of possible linear data is ignored even though it has registered
and been observed. Attention is selective based on presumptive value,
which is only transitory. By watching what the mind selects for
attention, its proclivities become apparent and reveal the sources of
attraction and aversion. By relinquishment of the propensity to project
either desire or aversion, all becomes of equal value when devoid of
projected specialness. This style can be seen demonstrated in nature by a bird poised high
over a shoreline where it positions itself to effortlessly take advantage ofthe ocean breezes. Its wings barely move and merely adjust to the wind
with fine, subtle movements. Thus, it can tirelessly stay aloft for long
periods of time. Q: But would not one be missing important observations or
experiences? A: Again, ‘important’ and ‘valuable’ are indicative of editing. Without
selection, all is of equal ‘value’ because the Source is from within as a
consequence of innate existence itself. All is equally perfect, and the
intrinsic beauty and perfection of all that exists radiate forth effortlessly. With refusal to project values, all becomes of equal value by virtue of
its existence and the emergence of Creation by which form is an
expression of innate formlessness of Oneness. Perception focuses on
linear uniqueness and differences and therefore on separation. The Self
is all-inclusive. The ego, by projection of presumptive value, sees beauty only
selectively and bases it on the linearity subserved by expectations of
aesthetics. Without editing, the intrinsic beauty of all that exists radiates
forth as an innate quality of existence itself. In ordinary life, this
observation tends to become obscured due to the sheer overwhelming
quantity of stimuli. One purpose of art is to select almost any particular
subject for focus and put it on ‘stop’ so its innate beauty and perfection
as an expression of ‘what it is’ stand forth. This process reveals the
presence of essence behind form. Love has this characteristic as well, and the familiar becomes imbued
with value because its inner worth has already been ascertained. By this
process, familiar things become ‘dear’ and treasured, even if only a
favorite pair of old slippers. To the Self, everything becomes endeared,
not because it is ‘mine’, but because it ‘is’. Q: The method described is tantamount to eclipsing and precluding the


 cook book”
(http://www.mtbest.net/cookbook/  )

Microwaves

Using microwave for radiation to cook or heat food changes the molecular structur e of
food. There is consistent scientific evidence, that such food is harder to metabolize. We
should avoid microwave cooking if possible. How much to eat? This is also a very important question. The answer is quite simple: as little as t o feel
active and comfortable. Note, that eating too much is equivalent to overloading your
body with additional duties, related to the processing and disposal of extra waste. Y our
mind is engaged too, reducing your intellectual and spiritual abilities. During fasting, you will learn that the feeling of hunger, as well as the t endency to
overeat are typical reactions of a toxic body. If the body is pure and you try not t o
poison it excessively, your body always tells you when you have had enough food. Just
pay careful attention to what your body is telling you. That’s all. It is easier to receive and understand such messages, when you eat slowly and chew
your food well. 49  When should we eat? In the mountain of Georgia, where people live well beyond 100 years and even make
babies at 100, they have a saying:

“Eat breakfast yourself, share lunch with your friend, and give dinner to your enemy”. I cannot help admiring the beauty and wisdom of this ancient proverb. What it says is
that we should take food before the activities of the day, and to not take any food before
going to bed for the whole night. Doing so, we feel energetic during the day, and we
greatly assist our mind-body system in the night’s rest, freeing the resou rces necessary
for everyday healing, repairs, maintenance, as well as for spiritual developm ent. Note, that most people do exactly the opposite: dinner is their main meal. They all
wonder why their health is deteriorating quickly with age. Tradition

Some nay argue, that the diet proposed below is quite different from the traditiona l diet
we learned from our parents, friends and neighbors. So many people have followed
“traditional” diet for generations. Maybe that’s exactly why we live on average only 72 years, most of this tim e getting
sick or expecting diseases, and by the age of 65 or earlier having major health
problems. We simply follow bad habits. Many people follow their bad habits and tradition without any criticism, just beca use
they do not want to change  or they do not want to be different from others. Sometimes it is quite difficult to find any logic at all. For example some w omen, who
seem to be quite health conscious, are ready to put almost anything on their faces j ust to
look  better (?) for a few hours. On the other hand, they would not even consider giving
up their dinners, steaks, alcohol or perfumes to truly improve their health. In the ancient literature we can find evidence, that many thousands of years ag o people
lived in good health for at least several hundred years. Modern science is still looking for reasons why our lifespan is so short. 50  POLLUTION OF THE ENVIRONMENT

Many species of birds, marsupials, mammals and other animals on our planet become
extinct every year. The main reason for their extinction is that their organisms cannot cope up with the
increasing levels of pollution in their food and their environment. Nature gives us a fair warning. If we keep polluting our planet, it may soon be our t urn. So far into our “civilized evolution” we continue to develop more and more diseases,
allergies etc. and have increasing difficulty maintaining good health. However, when we understand the reasons for this, we have a choice. Rather than
waiting for governments and the industry to do something about it, WE THE
CONSUMERS should make a choice first. No industry will produce articles consumers do not want! DETOXIFICATION AND ALTERNATIVE MEDICINE

Now, let us go back to the list of alternative medical treatments, given earl ier in this
book. When we read the list for the first time, the various healing methods appeared to
have nothing in common. In the process of reading this book we found that the key to perfect health is
detoxification of the body and purification of the mind. Looking at the list of alternative medical treatments once again, it is quite e asy to
notice, that the various methods of detoxification of the body and/or purification of the
mind (our thoughts) are actually essential elements of them all. They form the missing the link, that unifies all successful healing methods, pos sibly
including also those which have not yet been discovered. 51  HELPING OTHERS

The motto of this book is a wonderful phrase from one of the public lectures of Master
Ching Hai: “We doubt everything and everybody except our own Ignorance”. Have it in mind, when trying to give advice to other people. They may not want it. Always ask if they need help. Help only people who ask you for it or explicitly agree that you help them. Even then watch carefully if they listen to what you say. If they do not listen, it means
that they are not ready to listen. Or perhaps you are not ready to give them a dvice. Instead of trying to explain everything in a few sentences, give them this book, and
suggest that you could perhaps answer some of their questions after they have read it. You will save a lot of time as well as avoid exhausting discussions and arguments. If, after reading this book, people still miss the point, there is nothing you can do to
help them. They should help themselves first. Their “bowl” is full. Any new
information is just an overflow. Note, that it may take years or even decades for some people to understand the advic e.
Some people have to experience themselves consequences of all their mistakes befor e
they understand. It is their best lesson. Please notice, that in view of what we learned reading this book, “curing” other people
does not really  help them. If they do not understand that all their diseases are caused by their own actions and
ignorance, they will develop other diseases later on anyway. It is clear, that it is much better to explain to them how they can heal themselve s and
never get sick again. The only difficulty in this approach is that they may not wa nt to
understand our advice. 52  THE BOTTOM LINE

We develop diseases because we are poisoned. Everything else, no matter how
complicated, involving other living creatures (bacteria, parasites etc.) or no t, is just a
consequence. Deadly poisons are everywhere around us, most of them as a result of human
(“industrial”) activity, and we have to learn how to avoid them, at least  in our food. A poisoned body cannot control the population of various bacteria and parasites. Activity of parasites in our poisoned body can completely ruin our health. We are not only poisoned: we have a clogged digestive system as well as a constipated
mind. There is no room for coherent new ideas. When we eliminate toxins from our body and obstacles from our mind, the body
HEALS ITSELF, quickly and effortlessly. The key to perfect health is there fore elimination of poisons from the body,
purification of the mind and changing our diet to minimize the intake of poisons the
intake of poisons. Purifications of our mind (thoughts) can be as important as physical detoxificat ion,
since it is our mind at all levels which ultimately controls every functions of our body. Natural detoxification techniques include enema, fasting, exercise, sauna, oxy gen
therapies etc., combined with the drinking of a minimum of 2-3 liters of spring water a
day. Removal of dental amalgams is strongly recommended. The two most important elements of our diet are: pure water and pure air. It is not possible to attain and maintain the state of perfect health without paying great
attention to diet and minimizing the intake of poisons into our body. Studying various diseases and cures for each of them is a waste of time. Suc h approach
concentrates on symptoms disregarding the cause. Rather than applying a separate remedy to each disease, it is possible to cure  ALL
diseases. Normalizing weight, curing cancer, getting rid of allergie s, infections, acne,
arthritis, tobacco, alcohol and other addictions, stopping and even partially reversin g
the ageing process etc., all is possible in the ONE simple process, described in t his
book. It is easy and nearly effortless. Anyone can do it. There are no miracles. Performing so called “miracles” is just using t he knowledge. You do not need to believe. You need to know. 53
Hoping is not enough. We have plenty to learn. ( The best way to learn is to learn to
listen to your own higher mind first). Curing other people does not really  help them. Much better is to inform them so they
could heal themselves. Warning : the side effect of the restoration of the perfect health is gainin g the access to
the unlimited potential of the mind. You  have a choice

  54  ACKNOWLEDGEMENTS

I make no claim, that I developed anything new. All the techniques listed in this book
are known and proven for thousands of years. Modern scientific evidence, summarized in this book to convince the readers is taken
direct


 gels,  gums,  and  cellulose,  that  destroy  the
original  benefits  of  yogurt. Decades  of  use  of  these
unhealthy  products  have  created  havoc  in  the  internal
bodily  systems  of  the  entire  planet. Lactose  malfunc-
tion and  yeast  malignancy  are  mostly  due  to  the  poi-
sons used  and  to  the  lack  of  cognizance  with  which
dairy  products  are  cultivated  and  prepared. A  pure
organic  yogurt  always  boasts  a  creamy  top  layer  called
malax. It  is  one  of  the  most  exquisite  tastes  a  human
may  experience. The  bulk  of  a  cow  or  buffalo  is  evi-
dence of  milk's  building  capacity. The  milk  of  the
lithe  and  supple  goat  is  much  more  pungent. That  is
why  goat's  milk  is  recommended  for  occasional  use by  the  Kapha  type. Even  the  homeland  of  the  Vedas  is  losing  its
sadhana,  its  wholesome  connection  to  the  knowledge
of  earth. Recently,  India  has  submerged  itself  in  the
excessive  use  of  milk  in  every  conceivable  kind  of
food. A  potent  food  that  is  meant  to  remain  a  subtle
part  of  our  physical  diet  should  never  be  abused,  and
milk  is  the  most  abused  food  in  the  world  today. Each
food  has  its  specific  quantitative  use. We  must  seek  to
learn  this  vital  secret  of  life. No  food  is  meant  to  DC
used  as  a  mono-diet — not  even  grains,  and  definitely
not  milk. Cheese  was  never  part  ol  the  Vedk  culture
because  it  incorporates  the  use  ol  two  incompatible
elements,  milk  and  salt. The  farthesl  acceptable  de
parture  from  milk's  sweet  taste  was  found  in  yogurt,
where  a  mellow  sour  taste  was  induced  to  help  as
similate  bodily  minerals. Wholesome  combinations
and  variety  are  the  Vedic  secret  to  good  health. These
healthful  quantities  and  varieties  are  recommended
in  the  Ayurvedic  food  energetics  sections. Milk  contains  the  calming  energies  ol  the  moon,  as
opposed  to  the  nature  ol  most  toods,  which  bear  the
vivacious  influence  Ol  the  sun    It  is  meant  to  be  used
with  discretion,  qualitatively  and  quantitatively. Use
only  organic  milk  thai  comes  from  a  health)  COW  on
a  rural  farm. The  cow  produces  milk  aftei  birthing
lui  (.all  m  a  natural  cycle,  she  produces  enough  foi
1H1
jymz,
THE    PRACTICE    OF    AYURVEDA
her  calf,  who  nurses  for  approximately  four  months,
and  continues  to  produce  milk  for  an  additional  three
to  four  months. The  extra  portion  of  milk  is  to  be
used  by  humans. For  Pitta  and  Vata  types,  the  equiva-
lent of  one  glass  per  day  is  recommended. Kapha
types  should  not  use  cow's  milk. Pitta  will  mostly  use
cool  milk  during  the  summer  season  to  buffer  the
acids  produced  by  the  heat's  natural  pungency. Vata
types  will  use  warm  milk  to  build  their  immunity,
fortify  their  nervous  system,  and  build  muscular  and
tissue  strength  through  the  depleting  fall  and  rainy
seasons. Milk  may  be  used  by  mothers  (all  three
doshas)  who  are  breast-feeding. All  children  may  use
the  equivalent  of  a  glass  of  milk  per  day,  unless  the
child  is  lactose  intolerant. Be  especially  discerning
with  the  use  of  milk  if  you  have  not  used  it  for  a  long
period  or  if  your  ancestors  did  not  use  it. Because  of  the  immense  tampering  with  our  foods,
the  very  types  who  would  otherwise  benefit  from
certain  foods  are  now  becoming  allergic  to  those  foods. The  excessive  use  of  antibiotics  in  our  culture  has
brought  on  a  high  incidence  of  Candida  yeast  and
vaginitis  in  many  Pitta  women. Thus,  wheat,  which  is
the  primary  grain  for  fire  people,  cannot  be  used  by
them  because  of  the  proliferation  of  yeast  in  their
bodies. Similarly,  the  predominantly  Vata  and  Pitta
people  are  now  the  ones  who — as  we  have  said — are
becoming  lactose  intolerant. The  original  intent  of
nature  was  to  provide  milk  as  a  salve  to  regulate  the
digestive  fires  of  Pitta  and  to  boost  the  anabolic  pro-
cessing of  Vata. Milk  Products  Recipes
Ghee  (ghrta,  sarpi)
It  is  promotive  of  memory,  intelligence,
vital  fire,  semen,  vital  essence  (ojas),  kapha,  and  fat. It  is  curative  of  Vata,  Pitta,  fever  and  toxins. Charaka
Ghee  is  one  of  the  most  ancient  and  sattvic  foods
known. Used  judiciously,  it  is  ideal  for  cooking  as  it
does  not  burn  unless  heated  excessively. It  synergizes Preparing  Ghee — Sadhana  to  Induce  Sattvic  Mind
with  the  food  nutrients  and  nourishes  the  bodily
constituents. It  also  serves  as  a  base  for  herbal  oint-
ments to  treat  burns,  skin  rashes,  and  other  such
conditions. Ghee  is  good  for  all  doshas  and  is  a  spe-
cific for  Pitta. Minimal  use  is  recommended  for  Kapha
types. Ghee  keeps  indefinitely  without  refrigeration,  as
the  elements  that  cause  butter  to  spoil  have  been
removed. Just  remember  to  keep  it  covered  and  free
from  water  or  any  other  contaminants. Always  dip
into  your  ghee  jar  with  a  clean  spoon. Maintain  a  clean  appearance  and  calm  mind  while
preparing  your  ghee. This  is  one  of  the  most  healing
food  sadhanas  when  performed  with  grace. 182
jm?. FOOD    SADHANAS
1  lb  raw,  unsalted  organic  butter
heavy  stainless  steel  frying  pan
1  stainless  steel  spoon
Sterilize  the  storage  jar,  pan,  and  a  spoon  in  advance
by  filling  with  (or  immersing  in)  boiling  water. Cook
the  butter  gently  over  moderate  heat  for  approxi-
mately 10  to  15  minutes. Allow  the  foam  that  surfaces
during  the  heating  process  to  settle  on  the  bottom  of
the  pan  as  sediment. Watch  carefully  to  avoid  burning
and  stir  occasionally. When  the  ghee  begins  to  boil
silently,  with  only  a  trace  of  air  bubbles  on  the  sur-
face, it


 w i l l c al l me. A g ain, w it h tur pentine, it is e x tr emel y, e x tr emel y import ant t o mak e
sur e t hat y our c olon is
c lear. M ak e sur e y ou’v e g ot a c lear e x it, t hat
y ou’r e w el l -h y dr at ed, and y ou’r e dr ink ing y our
one quart of w at er f or
e v er y 50 or 60 pounds of bod y w eig ht. A s y ou t ak e t he tur pentine,
y ou
w i l l notic e y our c r a v ing f or s w eet s g oing a w a y. D o not eat t he s w eet s
bec ause y ou no
long er ha v e a desir e f or t hem, as man y of y our
c onditions ag g r a v at ed b y sug ar w i l l also g o
a w a y. Y ou w i l l also notic e t hat y ou no long er ha v e a c r a v ing f or meat. Y our
c r a v ing f or meat and
w hit e flour w i l l lessen. Go r ig ht along w it h t his
and c ut bac k on t hose t hing s, as y ou no
long er c r a v e t hem. I ha v e f ound t hat tur pentine is of e x c el lent assist anc e t o people w ho
ar e ha v ing dif f ic ult y
stic k ing w it h a healt h y r eg imen. S uc h people w ho
w ant t o eat less sug ar, but ha v e a t er r i ble
sug ar c r a v ing, or people w ho
w ant t o eat less meat, but c r a v e meat. A lso, people w ho w ant
t o st op
eating at f ast f ood pl ac es, but just c r a v e t he f ast f ood. O nc e t he y t ak e
t he
tur pentine, t he y c an easi l y o v er c ome t heir c r a v ing s, or t heir
c r a v ing s disappear
c omplet el y. A nd t hat is an amazing t hing. T ur pentine, at t he c ost of less t han 10 dol l ar s a
y ear, c an be t hat big of a
help. T he ot her t hing I ha v e r ealized is t he r eason people ha v e t hese c r a v ing s
is bec ause t he
par asit es t hat tur pentine k i l ls ar e ac tual l y c r eating
c hemic als t hat ar e mak ing people f eel
t he y need sug ar and r ef ined
f oods. T hat is, t he C andid a ar e ac tual l y c r eating an
en v ir onment f or
t heir o w n pr eser v ation, and ar e ac tual l y c r eating c hemic als t o t el l y ou
t o
c onsume t he v er y f ood t he y need t o sur v i v e in y our bod y. S o, w hen
y ou t ak e tur pentine,
t he par asit es ’ number dec r eases, t he str eng t h and
amount of t heir c hemic als dec r ease,
and y our c r a v ing s dec r ease. T his
is an out st anding w a y f or people t o st art eating healt h y
and no long er
be a pr isoner t o t heir C andid a. O ne v er y r eal issue w it h C andid a
int er v ention of an y k ind is t he dr eaded die-off r eac tion. T his is c aused w hen man y C andid a ar e k i l led, and t he y r elease t heir t o x ic
c hemic als t hat o v er w helm
t he immune s y st em as t he y die off. T he tur pentine met hod
desc r i bed abo v e pr e v ent s t his die-off
r eac tion b y c lear ing as man y C andid a as
possi ble f r om t he bo w els, g etting y ou w el l -h y dr at ed, and
ha v ing y ou t ak e t he
tur pentine onl y t w ic e a w eek. B y t ak ing t he tur pentine t w ic e a w eek, y our
immune
s y st em is not o v er w helmed b y die-off, and most of t he y east just e x it t o t he t oi let
r at her t han die. O nc e y ou c omplet e st eps 1 t hr oug h 4, in pr epar ation f or t ak ing tur pentine, t he C andid a
w i l l be f e w er in number and str eng t h, w hic h is w h y man y people ar e able t o t ak e just 1
or 2 doses t o r esol v e C andid a. S ti l l, ot her s t ak e it t w ic e a w eek f or 2 y ear s. H o w e v er
long y ou c hoose t o t ak e tur pentine, it is import ant not t o e x c eed
t w ic e a w eek and
c ontinue w it h st eps 1 t o 4. T his al lo w s y our immune
s y st em t o heal y ou w it hout a
c leansing r eac tion or a die-off r eac tion.14
TIME OF DAY :  Turpentine ma y be taken in the morning, but most
pe ople complain about burping the taste
of turpentine throughout
the da y. It can also be taken in the ev ening, but at least 2 hours
before be dtime. Some pe ople fe el that they sle ep better if they allo w
2 hours before
be dtime. S t ep 5
K i l l and r epel par asit es t hat ha v e not y et lef t y our bod y. T his l ast st ep w i l l r est or e
y ou t o ho w y ou f elt bef or e y ou w er e i l l. T his is w hen y ou use
tur pentine. If y ou w eig h bet w een 40 pounds and 240 pounds, t he M A X IM U M dose is 1
t easpoon a d a y. If y ou w eig h 241 pounds or mor e, y ou ma y ha v e mor e C andid a
t han ot her s, so y ou should
ac tual l y use a lesser dose. A dose of half a t easpoon
w i l l g i v e less die-off, and so c ause y ou
less disc omf ort. If t his dose is w el l -
t oler at ed, it is OK t o g r adual l y inc r ease t he dose t o 1
t easpoon. RELA TION T O ME A L S
T ur pentine c an be t ak en w it h or w it hout f ood. It seems t o be equal l y eff ec ti v e.

A MOUN T
If y ou w eig h bet w een 40 pounds and 240 pounds, t he M A X IM U M dose is 1
t easpoon a d a y :
1. U se w hit e g r anul at ed sug ar. D ec ide ho w muc h tur pentine y ou
w i l l st art w it h put 3 times
t hat amount of sug ar on a spoon, pour t he tur pentine
o v er t he sug ar. S ome g r anules of sug ar
should r emain dr y or unt ouc hed b y
tur pentine. If e v er y g r anule is soak ed w it h tur pentine,
DI SC A RD T HI S
S P OONFU L. R epeat w it h less tur pentine. P l ac e in y our mout h and c hase w it h
w at er. N o need t o c he w. P ut t he spoon in y our mout h r emo v ing t he sug ar and tur pentine f r om t he
spoon. P ut w at er in
y our mout h and s w al lo w t he w hole mi x. DO NO T S W I S H


 was still punishing myself for it,” says Louise. “Eventually, we have to choose between holding on to resentm ents and
being free.”
“Yes. And at first I didn’ t want to forgive, but I also didn’ t want to have
cancer, and I wanted to be free from my past,” says Louise. “So, how did you get out of jail?”
“I read in A Cours e in Miracles  that all disease comes from a state of
nonfor giveness and that forgiveness can heal every guilt and every fear. I
asked my inner ding if this was true, and it said, ‘ Yes!’” she shouts joyously. “And the truth will set you free!”
“The willingness to forgive opened the prison door. Stepping out of the
prison took courage, and I got a lot of support from some excellent teachersand therapists. They showed me that forgiveness is an act of self-love. I was
doing this for me,” she says. “A Course in Miracles  states, ‘All for giveness is a gift to yourself.’”
“I had to forgive in order to set myself free. So I forgave myself for
allowing guilt and resentment to harm my body. I for gave myself for feeling
unloveable. I forgave myself for the guilt I carried. I forgave my parents. I
forgave my past. And in return, I was given this life, the one I’ve been
living for 40 years now. Forgiveness gave me a chance to be Louise Hay
and to be the real me. That is the real gift of for giveness.”
“Amen.”
Your relationshi p with your parents was your first mirror in this lifetime. Your parents’ capacity to mirror love to you was influenced by how
loveable they felt and by how much they let life love them. What you saw
in your parents’ mirroring was what you believed to be true. Since this was
your first mirror, it influences what you see in every other mirror, and in all
your other relationships. In the healing journey, you return to the first
mirror. Here you have to be willing to look again with new eyes that are not
clouded by judgment, guilt, and resentment. With new eyes what you see in
the mirror changes, and these changes are reflected in every other mirror,
too. You must not underestimate the influence your parents have had on your
life. Your body was created from their bodies. They gave you your name,
the one you believe is yours. Their language is your mother tongue, most
likely. Their nationality is your nationality, most commonly. Their religion
is yours  by birth, most probably. Your politics might also be theirs. Your
prejudices might also be theirs. Your fears might also be theirs. As huge as
this parental influence is, you also must not underestimate the holy power
within you that spurs you on to live your own life. A beau tiful teaching on parenting comes from Kahlil Gibran, the
Lebanese poet: In his book The Prophet, he encourages us to “know the
secrets of your heart” and to “love one another, but not make a bond of
love.” He reminded parents:
Your children are not your children. They are the sons and daughters of Life’ s longing for itself. They come through you but not from you,
And though they are with you yet they belong not to you.With only a few changes to the words, this sage advice can be extended
to children to help them live their own life. My rewrite says:
Your parents are not your parents. They are the sons and daughters of Life’ s longing for itself. You come through them but not from them,
And though they are with you yet you belong not to them. Your parents are your first mirrors, and they are also your first teachers. “We learn a lot about how to forgive or not forgive from our parents,” says
Louise. Typical ly, children adopt their parents’ attitudes as their own at
first. Children learn mostly by imitation in the early years. Your parents’
teachings are your first “bible,” so to speak. Some of their teach ings will be
helpful to you, but not all of them. No doubt, you will need to unlearn some
teachings in order to hear your own holy voice. While Louise and I have been writing this book, we’ve also been
designing a public program calle d Life Loves You. One of the modules is on
family attitudes and forgivenes s. In this module, you explore what your
mother and father taught you about forgiveness as you were growing up. We designed a questionnaire to help you with your inquiry. Here’ s a sample
of the questions:
Was your mother a for giving person? What did your mother teach you about for giveness? How did your mother handle conflict? How did your mother heal her grievances? How did your mother let you know all was for given? How did your mother ask for for giveness? Was your father a for giving person? What did your father teach you about for giveness? How did your father handle conflict? How did your father heal his grievances? How did your father let you know all was for given? How did your father ask for for giveness? Our parents give us our first opportunity to practice forgiveness. This is
true, no matter how loving your parents were. The class on forgiveness
begins at birth for both parent and child. This class is 24/7 with only a few
short breaks, mostly for sleep. Parent and child are both student and teacher.The syllabus is full of new learning. There are good days and bad days. And
every day there’ s another opportunity to practice for giveness. Where there is love, there is forgiveness. With love, forgiven ess is so
natural it doesn’ t even need a name. Love is forgiving. Love dissolves
grievances before they turn to poison. Love heals you quicker than a wound
appears. Love makes amends so you don’t have to take a wron g turn. And
yet, we all fall out of love, both with ourselves and with each other. We
forget the basic  truths that we are loveable and that life loves us. This
forgetfulness obscures our vision and distorts our mirror. This is when the
need for for giveness arises. Every family has a forgiveness story. This story is part of the human
drama and our personal drama. Parents never fully live up to their ideal self,
and so they must learn self-for giveness if they are to grow into truly loving
men and women. Children have to learn to forgive their parents for being
exactly how they were and not some other ideal; otherwise, children won’ t
grow up to be healthy adults who are free to be their true self. Remember:
Your relationship with your parents is your first mirror. Therefore:
What you don’ t forgive your parents for
you do to yourself. What you don’ t forgive your parents for
you accuse others of doing to you. What you don’ t forgive your parents for
you do to others. What you don’ t forgive your parents for
your children will accuse you of
doing to them. Letting Go of Grievances
Louise and I are well into our second day of conversations on
forgiveness. The rain is still falling in San Diego. Strong gusts of wind blowagainst the windows. The low-flying clouds move fast through the air. Periodically, small patches of blue break through the ceiling of gray. The
sun is up there somewhere. We’ve been indoors most of the time, doing our
inner work, save for one trip to Whole Foods, to stock up for dinner. Our
conversations have been intense, full of insight, and healing. There’s always
something new to learn about forgiveness. A little willingness goes a long
way. “Louise, what is real for giveness?” I ask, digging for more insights. “Forgiveness is letting go,” she says. “Letting go of what?”
“The past, guilt, resentment, fear, anger, anything that is not love,” she
says. “That feels good,” I tell her. “Real for giveness feels good,” says Louise, smiling. “So, what helps us to let go?”
“Well, in my case, what helped me was understanding my parents’
childhoods,” she says. “What did you learn?”
“My stepfather had a very troubled childhood. Both parents physically
abused him. He was punished repeatedly for not doing well at school. He
had a twin brother who went to an insane asylum. He never mentioned his
mother. He fled from Switzerla nd to the United States at an early age. He
ran away, like I had to.”
“How did this understanding help you?”
“Understanding doesn’ t condone what happened,” she says emphatically. “Crucially, it gave me perspective. It helped me to have compassion for
myself and, later on, for him as well. Most of all, it helped me to let go of
the belief that it was all my fault.”
“Forgiveness really is letting go,” I say as I let this sink in. “Yes, it is,” she agrees. Healing is a release from the past. Everyone’ s past includes some disaster
and pain. There is only one way to survive your past, and that is to practice
forgiveness. Without forgiveness, you can’t get past your histo ry. You feel
stuck. Your life isn’t moving on, because you haven’ t moved on. The
present can’t comfort you because you’re not really here. The future


 certain that the old man would wake with a start. The coldness of the flesh surprised him; it felt colder than the air in the
room. Despite the fact that the man was dead, Siddhartha wanted to
apologize. He hadn’ t asked permission to touch him, and they were
strangers. “Is this all for them?” he asked. “Do the dead live in their house?”
“No, they’ll rot if they stay here. Bodies are burned,” explained Channa. Siddhartha winced. “So one day you might burn me,” he murmured. Channa had lingered by the door, and his reaction to Siddhartha’ s curiosity
was a growing impatience. “What’ s wrong with that? I’m glad if they burn me. My ashes will go
into the river. When there’ s nothing left for demons to grab on to, I’ll go to
heaven. Y ou’ll have to break my skull with an ax to let my spirit out first.”
If Channa intended to shock Siddhartha, it didn’ t work. Bemused,
Siddhartha muttered, “Is that how it’ s done? Then why are they still here? Don’ t they have axes?”
Channa shrugged. “There’ s no wood and nobody strong enough to cut
some. They probably wait for wandering monks to come through.”Channa’ s impatience wouldn’ t allow them to stay any longer. Siddhartha took the hand of the corpse, which had fallen limply to its side,
and replaced it across the man’ s chest. When he came out of the house of
the dead, the crowd outside looked angrier than before. “Prince?” someone called out. “Are you the king’ s son? Do you like
what you’ve done to us?” He hadn’ t counted on being recognized. A sense
of shame kept him from speaking. I will try to help you, I pr omise,  he thought. Muttered threats surrounded
Siddhartha as he walked up to Kanthaka. An old woman spat on the ground
while an unseen voice said, “Better your mother had died sooner, you hear
me? Why were you ever born?”
“Stop it!” One of the old men stepped forward, raising his hands and
shushing the others. His starved body was wrapped in dirty hemp cloth, but
underneath Siddhartha glimpsed saf fron rags, the color of Canki’ s robes. “The gods, not this noble youth, have brought such misfortune on us. We should give him money to take back and make of ferings for us.” Scorn
greeted the old priest’ s suggestion; he wriggled his way through the crowd. “Blessings, blessings,” he muttered as he edged closer to Siddhartha. The old priest smelled almost as bad as the corpses. He smiled
toothlessly, and Siddhartha was ashamed of himself for drawing back. “Bend close, young prince, and let me whisper a special blessing in your
ear.”
Siddhartha forced himself to lean over, closing his eyes against the old
man’ s fetid breath. “I accept your blessing,” he said politely. “And I curse you to hell unless you take me back with you.” The
vehemence in the old priest’ s voice was like cobra venom. Siddhartha
jerked back. W ithout a word he jumped into the saddle. He felt the priest’ s
tight, bony grip on his ankle, but he kicked free and galloped of f. Behind
him the population of the for gotten city jeered and catcalled. Others cried
out piteously, and when he could no longer hear any of them, Siddhartha
stopped. Kanthaka’ s sides were heaving; so were Siddhartha’ s. He leanedover and whispered, “For give me,” into Kanthaka’ s ear, even though he
hadn’ t driven him that hard. Channa caught up where the road was starting to slope back upward and
become a mountain trail again. Siddhartha waited for him. “How often have
you come here?” he asked. “Once or twice. But you’re not coming back. What’ s here for you? Y our
father won’ t let you save them, and by the time you’re king they’ll all be
dead. Face facts. One strong wind this winter is all it would take.”
Siddhartha hated these words but didn’ t argue. The sun was still
mercilessly hot, and they had given their goatskins of water to the old ones. Channa’ s right. It should be called the king’ s city. His conscience
searched for what to do. Should he go back and farm the fields himself with
a few slaves from the palace, against his father ’s wishes? W ould it do the
slightest good to send them to the for gotten city? Underneath all this was
Sujata, who haunted him now more than at the moment he had learned she
was gone. For a fleeting instant he could see her on a table in the house of
the dead. It was at that painful moment that Siddhartha caught a glimpse of
someone. A naked hermit was hidden in the thick underbrush, crouching on
his heels. His sun-brown skin made him nearly invisible against the ground
except for his beard, which was nearly white. If Siddhartha hadn’ t happened
to turn for a last glimpse behind, he would have missed him. “Asita!” Siddhartha called out, jumping down from his horse. The
sudden motion must have frightened the hermit, who scurried away into the
thicket out of sight. “W ait, don’ t you know me?” Siddhartha was baf fled but
plunged into the underbrush, heedless of thorns and snakes. The hermit was
escaping as noiselessly as a deer. Siddhartha stopped, straining his ears to
catch any telltale sound. Channa came up behind him. “What’ s wrong?”
“You didn’ t see him? It was Asita.”“If it was, he’ s a million years old. I thought I saw an old man, that’ s all. Probably following us from the village,” said Channa. But they both knew an old man couldn’ t keep up with horses. Siddhartha was too excited to stop and convince Channa. “Asita!” he called. Siddhartha set a direction upslope and followed it, telling Channa to
wait below. There was no trail to follow anymore, and after a moment he
was immersed in deepest jungle. Scarlet parrots scolded him from
overhead; a lone monkey scouring the ground for fallen fruit was startled
and leaped up a tree with a scream. Siddhartha pressed on with more
energy, even though he knew he was running aimlessly, fueled by what he
wanted to find rather than what he would. Then, just when it was
undeniable that the jungle had swallowed up all traces of the hermit, he
stumbled on something. Hidden in the dense growth was a small clearing, so shaded by trees that
it felt like a green cave. Panting, Siddhartha stopped and looked around. Someone definitely lived here. From a fire circle, wisps of smoke arose. A
bamboo lean-to nestled in one corner with moss spread for a bed. His eye
was caught by a pile of rocks made into a shrine. On top was the only sign
that anyone but a primitive called the place home: a small picture of Shiva
painted in jewel tones, like the forlorn one he’d seen at the house of the
dead. But this god was well tended, with fresh pink wood orchids at the base. Shiva was sitting in lotus position, a tiger skin wrapped around his
shoulders. His eyes were closed; a mysterious smile played across his face. Gazing at him, Siddhartha felt exhausted. He had no idea where he was and
no longing for anywhere else. Perhaps the faint memory of a rose-apple tree
when he was a boy came to mind. He felt his legs give way, and he sat on
the ground facing Shiva. He folded his legs in the same position as the
god’s and closed his eyes. The green cave was cool and soothing. Siddhartha felt that he belonged
here, but there was little time for thinking. A kind of seductive silence
wanted to pull him in. It softly surrounded him, and he gave in to the
embrace. He could feel his breath moving in and out of his chest, growingfainter and fainter. A fly landed on his arm, and it was as if he could feel
every step of its feet before it flew away again. Nothing changed for a time—how long, he couldn’ t judge—and then
Siddhartha’ s eyes opened. Before him squatted the old hermit on his heels. It wasn’ t Asita, but the two were made from the same mold. The hermit had
deep brown eyes whose calm belied his weathered skin. Neither of them
moved. Then the hermit raised a finger to his lips, and Siddhartha nodded
imperceptibly, letting his eyelids close again, sinking back down into the
silence. Now he clearly saw the image of a boy sitting under a rose-apple
tree while the anxious world swirled around him. How had


shops were attended by hundreds, but there was
not one-on-one teaching in these venues. The standards of EFT and even
what constitutes EFT has come to vary widely, and like any innovation, is
an ongoing topic of discussion and controversy. Some people learned EFT
at the workshop s, others from DVDs, others by watching a YouTube video,
still others from someone who had attended a workshop. The approach,
experience, instruction, standards, intent, and applications of practitioners
and tapping trainers have varied  widely. What constitutes EFT is regularly
under question. And that is a good thing, because as we clarify what works
safely with individuals in need, the whole field improves. However, the
field can occasionally be likened a bit to the Wild West. Gary Craig has
noted that he believes he made a “blunder” when initially intro ducing EFT
in a way that opened its use to the world when the practice lacked a
standardized way to consistently teach and monitor those who wereteaching as well as the practitioners being certified. In recent years, he and
his daughter, Tina Craig, implemented clear, consistent standardized
teaching methods and standards  for EFT: Gold Standard EFT. Their well-
thought-out, thorough, and comprehensive tutorials with guided, step-by-
step information, will enhance your practice and ability to get results. Gary
Craig’ s emofree.com is the no cost teaching site of which I am a member
and which I frequently revisit to refine my own technique. The site now
also includes his latest develop ment and exploration into healing, which
explores in essence, the spiritual nature of healing and its practical
applications. EFT Credentials: A Brief History
Early on, tests were adminis tered through EFT founding master Pat
Carrington, PhD, and author of the Choices Method of EFT. Those who
passed the tests received a certificate of completion of a test: EFT Level 1
and EFT Advanced. Next came the more rigorous earning of credentials
EFT Certification (Cert)-1, II, and Honors. These required that you had a
practice and understood and were extensively versed in the concepts and the
tapping techniq ues. Prior to the onset of these programs, there was a
program for advanced EFT practitioners—EFT Masters Program (and all
masters are considered Honors practitioners), which required  significant
commitment and admission on a one-on-one basis. That program, begun in
approximately 2005, came to an end in 2007, with just twenty-nine Masters
having completed it. In the ensuing years, Tina Craig developed and directed the Gold
Standard EFT ACP-EFT and ACEP-EFT credentialing system through the
Association for Comprehens ive Energy Psychology (ACEP), an
organization that also includes licensed therapists and other mental health
and holistic practice professionals. In my experience earning the ACP-EFT
credential, this is the most comprehensive, extensive, and thorough program
in the use of Gold Standard EFT. It included extensive one-on-one
mentoring, significant video session review with detailed feedback of eachtechnique in the EFT toolkit, and required mastery at a very high level. The
program has made me a more  thorough, effective profession al and my
sessions have become more powerful with regard to results. As of this
writing, Tina Craig is stepping down as director in December 2015. Training continues, however. Another solid program for earning excellent credentials, in my
experience, is the Association for Advancement of Meridian Techniques
(AAMET) International, with four practitioner levels. It features excellent
training and generous insightful mentoring by the knowledgeable, capable,
and thorough Jondi Whitis. Should you wish to pursue professional aspirations as a practitioner, add
it into your clinical practice, or just learn more about the technique, there
are Level 1 and Level 2 trainings, as well as trainings otherwise  designated
that provide excellent training. It pays to research, whether the individual
practitioner is working under the banner of a designated organization or on
his or her own. Some excellent teachers do not teach under any
organizational banner, for example. Obtain personal referrals about the
trainer. Speak one on one to those who attended a past seminar or training. Consult with the trainer to gain an understanding if this is a good fit for
you. Note also that the size of an organization does not necessarily denote
teaching quality. Some practitio ner trainers teach under one of the above-
named organization’ s banners. Others teach under EFTUniverse, and still
others teach as mentioned not under any banner, and yet others teach their
own brand of EFT. Research the trainer ’s bona fides, and go beyond the
testimonials—anyone can write a testimonial. Other T apping Methods
As noted, Gold Standard is not the only meridian tapping that gets results. Others who have developed their own approaches concurre nt with the
development with EFT also are effective. Many early energy tapping
pioneers as well as the early adopters of EFT who initially learned from
Gary Craig have created their own protocols, even their own brands oftapping. The issue is not variations, in my opinion—becau se I am a
personal recipient of variations working. There are many, many ways to
scale a mountai n, and all roads as is said, lead to home, as opposed to
Rome. To me, the problem arises when practitioners have not done their
own inner work  and do not have the knowledge, the wisdom,  the healthy
boundaries, or the clarity inside, to help people clear issues out at the roots,
whatever their approach, or do not know or are even aware of how to work
ethically and safely with people, especially those who have experienced
Trauma with a capital T. Such people may not be aware or responsive to the
issues tapping can raise. Some  individuals with un- resolved significant
mental health issues or those who aren’ t aware of the big stuff they’ve been
sitting can find themselves drowning when they follow along with a
workshop leade r or online practitioner who isn’t taking all of this into
account. Tapping is powerful. To me, it works with body, mind, and spirit, and that
includes the electromagnetic energy system of the body. When you are
working with deep stuff, you want someone who not only knows how to
swim in the deep waters but also able and adept at bringing you easily and
gently back to shore repeatedly, so you can finally do it indepen dently after
some practice. Remember that you and your money can be easy pickings
when you’re feeling desperate and believe the answers are outside of you. The wizards of Oz behind the curtain exist in every emer ging field. Gold Standard techniques are the centerpiece of my EFT practice. And
there are other holistic methods that I have drawn on in my healing work
that may include tapping variations, the use of song, music-making, writing
and other creative arts, body movement, and body shaking and trembling to
release trauma, deep listening, herbal consultations, healt h coaching
sessions, and more. The nature of my work has depended on the nature of
my client’ s request, the nature of my agreement with the client coupled with
my own knowledge base, experience, and authority. The goal is to listen
deeply and hold a space for the person who is doing the work, not to make
them heal, not to cause them to heal, but to be present in a way thatfacilitates and supports their healing. My commitment is to discover or
uncover what works for each individual client’ s own timing, highest good,
and optimal chance of clearing an issue out all the way down to its weedy,
gnarly roots. And this is an evolving process. Recently, I have drawn inspiration from Andy Austin’ s approach
(www.andrewtaustin.com), especially with regard to mirror box remapping. He has effected remarkable results with phantom limb pain patients. Richard Flook’ s meta medicine and healing
(www.advancedclearingener getics.com/about/about-richard-flook/) is of
interest, Trauma  Release Exercises (TRE) (www.traumaprevention.com) is
an area I am interested in (other practitioners have noted its effectiveness in
working with tapping and TRE in tandem, especially for those whose
bodies are carry ing “big” trauma as a place to start before even  employing
EFT). The active listening I use is along the lines of
www.handinhandparenting.or g, founded by the inspiring parent-child
connection advocate Patty Wipfler. I draw on mindfulness and breathing
exercises inspired by Dharm aseed.or g, DharmapunxNYC.com, and
Tarabrach.com, too. Space precludes  listing more on these energy therapy pioneers. Most of
their or ganizations of fer training and certifications. The late Dr. Roger Callahan invented Thought Field Therapy (TFT). Visit
his website at www.rogercallahan.com for more infor - mation on TFT. Dr. Larry Nims developed the Be Set Free Fast (BSFF) method, an
energy psychology. See “Tell Me About Be Set Free Fast Self-Help” for
more details: www.besetfreefast.com/faq-theory.html. Dr. John  Diamo nd (www.drjoh ndiamond.com) has explored diagnosing
and treating various psychological and mental problems through energy
therapy. Dr. Fred Gallo, (www.fredgallo.com


 i l e. A n d  w h o
w a n t s  t h e i r  l i f e  t o  b e  l e s s  t h a n  i t  c o u l d  b e  e v e r y  o n c e  i n  a
w h i l e? T h e  I n d i a n  g u r u s  a r e  r i g h t  w h o  s a y  t h a t  n o  m a t t e r  w h a t
t h e  p r o b l e m,  t h e  a n s w e r  i s  t o  m e d i t a t e. T h e y ’ r e  r i g h t
b e c a u s e,  a s  E i n s t e i n  s a i d,  w e  w o n ’ t  s o l v e  t h e  p r o b l e m s  o ft h e  w o r l d  f r o m  t h e  l e v e l  o f  t h i n k i n g  w e  w e r e  a t  w h e n  w e
c r e a t e d  t h e m. M e d i t a t i o n  c h a n g e s  t h e  l e v e l  o f  o u r  t h i n k i n g,
a n d  t h a t ’ s  w h y  i t  c h a n g e s  o u r  l i v e s. P a r t i c u l a r l y  t o d a y,  e a c h  o f  u s  c a r r i e s  m o r e  w o r r y  a n d
u p s e t  t h a n  w e  r e a l i z e. I t  b o m b a r d s  u s  e v e n  f r o m  h a l f w a y
a c r o s s  t h e  w o r l d. M u c h  t h a t  w e  t h o u g h t  w e  c o u l d  c o u n t  o n
w e  s u d d e n l y  d i s c o v e r e d  w e  c a n ’ t  c o u n t  o n  a t  a l l. T h e
S e p t e m b e r  1 1  a t t a c k s  o n  t h e  U n i t e d  S t a t e s  h a v e  b e e n  l i k e  a
t i m e - r e l e a s e  c a p s u l e  o f  c o l l e c t i v e  a n x i e t y. I n  a  d a y,
e v e r y t h i n g  c h a n g e d,  a n d  w e ’ r e  b e i n g  f o r c e d  t o  l e a r n  a
d e e p l y  s p i r i t u a l  l e s s o n :  t h a t  t h e  o n l y  r e a l  s e c u r i t y  l i e s  i n  o u r
i n t e r n a l  s t r e n g t h. A n y t h i n g  c a n  h a p p e n  t o  a n y o n e  a t  a n y
t i m e. Y e t  o u r  d i s i l l u s i o n m e n t  s i m p l y  m e a n s  w e  w e r e
l a b o r i n g  u n d e r  a n  i l l u s i o n  b e f o r e — t h i n k i n g  e x t e r n a l  s a f e t y
c o u l d  b e  g u a r a n t e e d. N o w  t h a t  w e  k n o w  w h i c h  h o u s e s  w e r e
b u i l t  o n  s a n d,  w e  h a v e  t h e  o p p o r t u n i t y  t o  r e b u i l d  t h e m  o n
r o c k. E v e r y  t i m e  w e  m e d i t a t e,  i t ’ s  l i k e  w e ’ r e  c r e a t i n g  a
s e c u r e  u n d e r g r o u n d  l o c a t i o n  w h e r e  w e  c a n  r e t r e a t  w h e n
t i m e s  a r e  r o u g h. I n  h i s  b o o k  T h e  S o u l ’ s  A w a k e n i n g,  p h i l o s o p h e r  R u d o l f
S t e i n e r  w r o t e,  “ H e  w h o  w o u l d  c r e a t e  t h e  n e w  m u s t  b e  a b l e
t o  e n d u r e  t h e  p a s s i n g  o f  t h e  o l d  i n  f u l l  t r a n q u i l l i t y. ”
W h e n  w e  m e d i t a t e  i n  t h e  m o r n i n g,  w e  a r e  p l a c i n g  o u r
m i n d s,  e m o t i o n s,  a n d  n e r v o u s  s y s t e m s  a t  G o d ’ s  s e r v i c e. W e
a r e  c h o o s i n g  n o t  t o  b e  m e r e l y  a  j u m b l e  o f  n e r v e s,  s t r e s s,
f r a n t i c  e f f o r t s,  v a i n  i m a g i n i n g s,  a n d  f e a r,  w a l k i n g  a r o u n d  i n
a  b o d y  a n d  p r e t e n d i n g  t o  b e  a  p e r s o n. T h e  p o e t  L o r d  B y r o n
o n c e  w r o t e  o f  h i s  a g e,  “ W e  a r e  l i v i n g  i n  g i g a n t i c  a n de x a g g e r a t e d  t i m e s. ”  A n d  s o  a r e  w e. A  h u g e  d r a m a  i s  b e i n g
p l a y e d  o u t  o n  t h e  e a r t h  t o d a y,  a n d  w e ’ r e  c h o o s i n g  t o  b e  p a r t
o f  i t. W e  a r e  s i g n i n g  u p  f o r  p r o p h e t i c  d u t y. W e  a r e  a s k i n g  t o
b e  u s e d  f o r  a n  e f f o r t  m u c h  b i g g e r  t h a n  o u r s e l v e s. W e  r e a l i z e
t h a t  t h e  e m e r g e n c e  o f  w i s e r,  s t r o n g e r,  m o r e  i n t e l l i g e n t  a n d
c o m p a


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

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


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

W h e r e  w o u l d  y o u  h a v e  m e  g o. W h a t  w o u l d  y o u  h a v e  m e  d o. W h a t  w o u l d  y o u  h a v e  m e  s a y,  a n d  t o  w h o m. * W i t h  t h a t  p r a y e r,  w e  a r e  a s k i n g  G o d  t o  u s e  u s — t o  u s e
o u r  h a n d s  a n d  f e e t  a n d  t h o u g h t s  a n d  f e e l i n g s. A n d  o n c e  w e
h a v e  s u r r e n d e r e d  o u r s e l v e s  t o  b e  u s e d  f o r  a  h i g h e r  p u r p o s e,


s and institutions, realizing
attract to us that which we emanate. eventually arise for every questioner -the
500, material possessions and worldly
they often simply do not have the
Consequences may come in an biggest question of all: "Who am I. " needs become irrelevant, which is why
requisite power to accomplish their tasks. unsuspected way. W e are kind to the
true teachers neither seek nor desire
Condemnation disappears withelevator man, and a year later a helpful
8. THE SOURCE OF POWER
material gain. understanding, as does guilt. All
stranger gives us a hand on a deserted
THE UL TIMA TE OBJECT of our
Appropriate use of the system will
judgment reveals itself to be self-
highway. An observable "this" does not
investigation is a practical rather than an
always lead to self-discovery and growth. judgment in the end, and when this is
cause an observable "that. " Instead, in
academic or philosophical understanding,
Eventually it can lead us to compassion
understood a lar ger comprehension of the
reality, a shift in motive or behavior acts
although certain philosophical
for everyone, when we see how we all
nature of life takes its place. on a field which then produces an
conclusions can immediately be drawnmust struggle with the downside of
That which is injurious loses its capacity
increased likelihood of responding in a
from even a brief analysis of power and
human nature. Everyone is crippled in
to harm when it is brought into the light. positive way. Our inner work is like
force. From a practical viewpoint, before
some area, and everyone is somewhere
And now nothing need remain hidden. building up a bank account, but one from
proceeding we need to know what is the
on the path of evolution, some ahead of
Every thought, action, decision or feeling
which we cannot draw at will. The
intrinsic source of power and how it
us and some behind. In the steps we have
creates an eddy in the interlocking, inter -
disposition of the funds is determined by
operates. What accounts for its greater
walked are the old lessons of life, and
balancing, ever -moving ener gy fields ofa subtle ener gy field which awaits a
strengths. Why is it that force always
before us are new teachings. life, leaving a permanent record for all of
trigger to release this power back into our
eventually succumbs to power. There is nothing to feel guilty about and
time. This realization can be intimidating
own lives. In this respect the Constitution of the
nothing to blame. There is no one to hate,
when it first dawns on us, but it becomes
Dickens' A Christmas Carol is the story
United States can provide a rewarding
but there is that which is better avoided,
a springboard for rapid evolution. of all our lives. W e all are Scrooge. W e
study. This document calibrates at about
and such blind alleys will become
In this interconnected universe, every
are all T iny T im. All of us are both
700. If one goes through it sentence byincreasingly apparent. Everyone has improvement we make in our
private selfish and lame in some areas. W e are
sentence, the source of its power appears:
chosen his own level of consciousness,
world improves the world at lar ge for
all victims like Bob Cratchit, and we are
it is the concept that all men are equal by
yet nobody could have done otherwise at
everyone. W e all float on the collective
all as indignantly moralistic as Mrs. virtue of the divinity of their creation,
any given point in time. W e can only get
level of consciousness of mankind, so
Cratchit refusing to toast Scrooge. The
and human rights are intrinsic to human
"there" from "here. " Every leap has to
that any increment we add comes back to
Ghost of Christmas Past haunts all of our
creation and therefore inalienable. 51
52
enlightenment at age sixteen, never lefthave a (104) platform from which to
us.<|eot_id|><|begin_of_text|>
Q: What is the relationship between the concept of power and the material world?,
A: The text states that power originates from the mind, not the material world.
Q: What is the purpose of examining our society's true power?,
A: The text suggests that it is to recognize that our choices have consequences and that we are all interconnected, and that our inner work is like building up a bank account, but one that cannot be taken away.
Q: Can power be used for selfish gain?,
A: No, the text states that true teachers do not seek or desire material gain.
Q: What is the relationship between the universe and the concept of power?,
A: The text suggests that the universe favors the powerful and that the powerful attractor patterns can be used to create a transformational force that transcends the built-in limitations of the human
Q: Can the universe be understood through the use of computer simulations?,
A: The text states that computer simulations are not a reliable method for understanding the universe, as they can create a false sense of security and lead to a lack of self-awareness.<|eot_id|><|begin_of_text|>Every act or decision
overcame the (126) British Empire, then the
you make that supports life supports all
greatest force in the world, ruling two-Principled - Expedient
(122) Simply having read over this list, you
life, including your own. The ripples we
thirds of the face of the globe.l
Privileged - Entitled
are no longer the same person; merely to
create return to us. This, which may once
become acquainted with the dif ferences
Gandhi not only brought the British
Prolific - Barren
have seemed a metaphysical statement, is
between these poles begins to increase
Empire to its knees; he ef fectively rang
Purposeful - Desirous
now established as a scientific fact.3
one's inner power. W ith these
down the curtain on the centuries-old
distinctions in mind we will start to
drama of colonialism, and he did it by
59
60
simply standing for a principle: thenational socialism only to establish a
One characteristic of force is arrogance;
self-evident. That "all men are created
intrinsic dignity of man and his right to
virtual (127) tyranny. A distinctive
power is characterized by humility. Force
equal" requires no justification or
freedom, sovereignty and self-
characteristic of force in politics is that it
is pompous; it has all the answers. Power
rhetorical persuasion. That it is wrong to
determination. 2 Fundamental to this
cannot tolerate dissent. Both rules
is unassuming. Stalin, who strutted gas people to death in concentration
principle, in Gandhi's view, was the fact
depended on the pervasive use of force
military autocracy, has gone down in
camps is self-evident; it requires no
that such rights derive to man by virtue
through secret police; Stalin, who also
history as an arch-criminal. The humble
ar gument. The principles upon whichof the divinity of his creation. Gandhi
put millions to death, relied on his KGB,
Mikhail Gorbachev, who wore a plain
true power is based never require
believed that human rights are not
as Hitler his Gestapo. suit and easily admitted to faults, has
vindication, as force inevitably does-
granted by any earthly power, but are
Adolph Hitler assembled the greatest
been awarded the Nobel Prize for Peace. there are always endless ar guments about
inherent in the nature of man himself
military machine the world had ever
(128) Many political systems and social
whether force is "justified" or not. because they are inherent in his creation. seen. On the simple level of force, his
movements begin with true power, but as
It is clear that power is associated with
3
military was unbeatable; yet he could nottime goes on become co-opted by self
that which supports life, and force is
V iolence is force; because Gandhi was
defeat a tiny island across the English
seekers and end up relying increasingly
associated with that which exploits life
aligned with power, rather than force, he
Channel because of the power expressed
on force until they finally fall in disgrace. for the gain of an individual or an
forbade all use of violence in his cause.4
by W inston Churchill, who unified the
The history of civilization demonstrates
or ganization. Force is (129) divisive and,
And because he expressed universal
will of his people through principles of
this repeatedly. It is easy to for get that
through that divisiveness, weakens,
principles (which calibrate at 700) he was
freedom and selfless sacrifice. Churchill
the initial appeal of communism was
whereas power unifies. Force polarizes.able to unite the will of the people. When
stood for power, Hitler for force.7 When
idealistic humanitarianism, as was that of
The jingoism that has such obvious
the will of the people is so united by and
the two meet, power always eventually
the union, movement in the United States
internal appeal to a militaristic nation just
aligned with universal principle, it is
succeeds;


 Storage of energy in the brain's energy pools seems to rely heavily on the availability of sugar. The brain is
constantly drawing from the blood sugar to replenish its ATP and GTP sto ckpiles. Recently it has been  discove red
that the human body has the ability to generate hydroelectric energy wh en water, by itself, goes through the cell
membr ane and turns some very sp ecial energy generating pumps; very much like the hydroelectric power
generation when a dam is built on a large river. Thus, the brain uses two mechanisms for its energy requirements:
One, from metabolism of food and formation of sugar: two,  from its water supply and conversion of hydroelectric
energy. It now seems that the brain depends very extensively on energy formation from "hydroelectricity,"
particularly for its transport system in its nerve supply to different parts of the body. To satisfy the brain's requirements, the human body has developed a very delicate balancing system to keep a
normal range of sugar concentration in the blood. It/does this in two ways. On e, by stimulating the intake of proteins
and starchy foods that it will convert to sugar, in addition to the sugar in the diet; two, by converting some starch and
proteins from stored reserves of the body into sugar. This latter mechanism is called "gluco-neo-gene-sis." It means
remaking of sugar from other materials. This re-manufacturing of sugar for use by the brain is done in the liver. The dependence of most brain functions on energy from sugar has developed a satiety or pleasure association for
the sweet taste. It has established a certain coding system for coordination of functions by th e other organs,
particularly by the liver when sweet taste stimulates the tongue. When there is not enough sugar in circu lation, the
liver begins to manufacture it and constantly tops up blood levels by the addition of more sugar. At the beginning, it
will convert stored starch, followed  by proteins and small quantities of fat. Fat conversion is a very slow p rocess. The body needs to go without food for some time before a higher rate of fat metabolism is established. Proteins are
more accessib le and broken down more easily than fat. Fat deposits are made up of many single units of "fatty
acids" joined together. It is the individual fatty acids that are broken for their energy value. Each gram of fat gives
nine calories of energy. Each gram of protein or sugar provides only four calories of energy. Th is is the reason,
when fat is metabolized, a person is far  less h ungry. In children, fat stores are brown in color and have much blood circulation in them. In brown fat, fat is metabolizeddirectly and heat is generated. In later years of life, fat stores have less blood circulation and are less accessible to
the enzyme s that would mobilize the fatty acids for conversion in the liver and the muscles. When muscles are
inactive, they are more easily a ttacke d and their protein is broken down for conversion into sugar. However, if
muscles are used, they begin to metabolize some of their stored fat as a choice source of energy to do work and
maintain or increase their bulk To do this, they begin to activate a fat-breaking enzyme called "hormone sensitive
lipase." It has been shown in repeated blood tests in  Sweden that this enzyme's activity is seen after one hour's
walk and retains its fat-breaking activity for 12 hours. Once  muscles begin to use fat, more sugar will become
available to be used by the brain. With repeated walks, activity of the fat-burning enzymes become much more pronounced. Thus, a component of
any dieting program should be muscle use for its long-lasting, primary and direct physiological effect on fat
breakdown. It is this enzyme in blood circulation that will also clean all blood vessel  walls of fatty plaques and
deposits. It was this physiological response of the body to walking that reversed the health problems of Mr. John
Fox. Increased water intake gave him energy and stamina and walking stimulated the enzyme s that cleared his
arteries. Office work and desk jobs in our modern way of life are only a cultural transformation. The body physiology has not
yet transformed sufficiently to accommodate for this functionally abnormal use of the human body. The human body
still needs muscle activity to maintain normal functions. If the body functions normally, it will know w hen to eat and
how much to eat without storing fat. Every part of the body will use its sh are of energy supply for efficient and well-
coordinated functioning. This is what it is designed for. However, if the brain is used more (in times of stress) and the body is not used proportionately to supply the brain
with its su gar needs, a less-disciplined person will give in to eating more often and in larger quantities. It becomes
more dramatic if o ne does not recognize the other thirst signals of the human body when it needs water for its
energy supply, when in place of drinking water by itself more food is consumed. In stress, the body becomes
dehydrated. The reason we tend to gain weight is one simple fact: we eat to supply the brain with energy for its
constant round-the-clock activity. Ho wever, when food is eaten, only about 20 percent of it reaches the brain. The
rest will gradually become stored if muscle  activity does not use up its allocated portion. With water as a source of
energy, this storage does not happen. Excess water is passed out in the form of urine. Diet Sodas Can Cause Weight Gain
My observation has been that diet sodas (all variety of manufactured soft drinks are called soda instead of using the
label on the drink), even though containing no appreciable number of calories, are possib ly the cause of more
weight gain in people who resort to taking them to control their weight. One person stands out: A you ng man in his
twenties, about 5' 5" in height. lake most college students, he used to drink regular sodas while under constant
pressur e for completion of his stu dies. He had already gained excess wei ght by the time he graduated. After graduation, to reduce weight, he began drinking eight cans of diet sodas per day. In about two years, he must
have gained another 30 pounds. He  seemed to get as round as he was tall. His wal k became difficult, and he
seemed to have to swing his hip to take a step. He also drank his diet soda at mealtimes and ate more than his
body needed. He still consumes his diet sodas—he seems to be addicted—and, despite all other efforts, co ntinues
to be overweight. This paradox in our understanding of the relationship between taking a sweetener that does not directly contribute to
the total calorie intake of the body and weight gain needs explanation. The following is the result of my research into
this enigma. There are many such persons who resort to taking diet sodas and, instead of losing weight, they begin
to gain it. The transcript of a testimonial from Donna Gutkowski, who for years only consumed sodas and steadily
gained weight regardless of anything else she did to shed the excess pounds, will also follow. In America in 1850, about 13 ounces of sod a were consumed per person per year. In the late 1980s, more than 500
twelve-ounce cans of sod as were consumed per person per yea r.
The 1994 annual report of the beverage industry shows that per-capita consumption of sodas is 49.1 gallons per
year. Of th is amount, 28.2 percent of consumption is the share of different diet sodas. Diet soda consumption is
beginning to decline. Eighty-four percent of all sodas consumed belong to two companies (Coca-Cola 48.2 percent
and Pepsi-Cola 35.9 percent). Of this 84 percent share of market and their different labels manufactured, only 5.5
percent are caffeine-free diet sodas. These figures indicate that a vast number of people are drinking caffeinated
sodas, of which 22 percent consists of diet sodas. A survey at the campus of Pe nnsylvania State University has shown that some students drank 14 cans of soda a
day. One girl had consumed 37 Cokes in two days. Many admitted they could not live without these soft drinks. If
deprived, these persons would develop withdrawal symptoms, very much like those addicted to other drugs. Boys
Life magazine surveyed its readers and found that eight percent of them drink eight or more sodas a day. The
administrators of one Boy Scout Jamboree had collected 200,000 empty cans for recycling. The Soft Drink
Associa tion surveyed  the use of soft d rinks in hospitals in America and found 85 percent of them serve sodas with
their patients' meals. Research has shown that caffeine is addictive. The media, to placate a beverage industry that
spends vast sums o f money for advertising its products, have come up with a less expressive word to announce the
news. They call it "caffeine dependency." When consumption of sod as is e ncouraged by society, it is assumed these manufactu red beverages can replace
the needs of the body for water. It is assum ed, just because these beverages co ntain water, the body will beadequately served. This assumption is wrong. This broad-base increase in consumption of mainly caffeine-
containing sodas for ms the background to many of the health problems of our society. Th e mistaken assumption
that all fluids are equivalent to water for the


-4 7
emperors/empr esses, 29,
46-47
Sov iet Academy of Sciences, 143
Spida Trapped in Its Own Web
(intercour se posit ion), 113
Spider's Legs (love game), 203
Spring Butt erfly (love game),
201-�
Squaw roo t (stl-Ydtl,l!). 132
"Squeeze ted mique," 168, 218
Standing intercourse positions,
225-26. St't' dlso imlividually
ndmt •d posititliiS
Steeds Gall oping (intercourse
position), 111
Stepping Tigas (intercourse posi
tion), 105,111,225
Stockham, Alict', 168 Stopl'S, Mar ie, 168
Sttlry 4 the Hhtcm Chamb er, Tlu·
(Hsi Hsilltr.� Chi; Wang
Shi h-fu), (14-6 6
Su Nu. SCt' The Classic'? { tht• Elc
mcut,ll Ma id; Pn·s criptitms 4
the Elt·mmt,ll Ma id ·
S11 Nu C/ritr.(?. Sa The Classic ��f the
E/t'tnctrtal 1\faid
Su Nu Fmr.� (Prt·scriptitltrS 4 tht> E/1'
mt'trt,z/!\laid), 84
Sui dynasty
aphrodisiacs/sexual nutrients,
usc oC 136-37
consorts, 52
emperors/empresses, 36-38,
52, 136
sexology. 84
Sun Szu-mo, 117, 118
Sung Chih-wcng, 31
Sung Yu, 56
Sung dynasty, 18, 25, 26, 31
courtcsans,32-33, 48
emperors/empresses, 32-33, 48
erotica, 58-59, 75
Swifts Sharing a Heart (inter
course position), 109, 220
Ta Tung, 31
Taboos, incest, 25
Tai Chi, 9
Tai chi chuan, 156, 173
TaiPing, 51-52,90
Tai Tsung, 50
Tang Hsien-tsu, 66
Tang Po-hu, 30, 59
Tang dynasty, 17, 26, 38
consorts, 43, 46-48, 50, 52
courtesans, 31-32
emperors/empresses, 43, 46-48,
50-52
erotica, 56-58, 60-63, 75
eunuchs, 40, 47
sexology, 18, 84, 90-92,
111, 117
Tantrism, 1, 4, 6, 7, 17-18, 125,
168, 218, 231
Tao Tsung, 188
Taoism, 4-9, 12, 13, 14-15,
17, 20, 27, 31' 36, 70, 77,
131, 133. See also Yin and
Yang dri ( lit\.·-l'lll'q�y). 16, 119, 12(),
127, 146-58
Confucianism compared with,
10, 14-15
immortality and. 6-7, 15-16,
85. 121, 124, 146-58, H>2
sexology. 18, 84-89, 1)5-97,
1 )(l, 117, 119, 121. 124-2 6,
14h-63, 166-70, 172-7 h,
179, 182, 1HJ, 185, 190-9 1,
194, 197,216 -18,231-33
Taste, sense of, 186, 1 HH, 1Y2. 194
Teeth Chatter (exercise), 183
Tern pic, Robert, 11-12
"Ten Fragrances" (poem),
188, 191
Three Fountains (love game),
210-12
Ting Wen-cheng, 8
Tongue Sweep (love game), 203
Touch, sense of, 186-87, 192-96
Tsai Nu (Iridescent Maid), 82,
95-96, 116-17
Tsao Hsueh-chin, 71
TsuiShih.51-52.91-92
Tu Mu, 31
Tung Chih, 39
Tung Hsuan Tzu. See The Mys tic
Ma ster of the Grotto
Twin Fountains (love game), 211
Twin Phoenixes Dancing (inter
course position), 110
Tzu-hai (Empress Dowager, West
ern Empress), 7, 39-40
Unicorn's Horn (love-play posi
tion), 100
Vajrayana Buddhism, 17-18
Van de Vclde, Theodor e, 4, 168
Van Gulik, R. H., 17
Victorian ism, 161, 165, 167, 233
Virginity
obsession with, 25
wedding-night loss of, 57-58,
61-62
Visit to an Immor tal Grotto, A
( Yu Hsien Ku; Chang
Wcn-chcng), 60-61
Voronoff, Serge, 162
Wang (empress), 50 Wang Chao-d nu:n, 52
W.mg Shi-fu, M-6 6 ltrdex
Wl'i ( l'lll pl·ror, A. n. 290-307). 49
Wei, Princl' ot: 35
Wl'i Chung (tcnth- Cl'ntu r y
l'lllPl'ror). 45
Wes£l'rn Empress (T:r.u-hai,
Empress Dow.lgl·r). 7,
JtJ-4 0
Whimsical inter cour se positions,
22(>. St>c,,/so indi t,idually
lllltllc d positi om
Whippk and Perry (Beverly and
John), 16lJ-70
Whispering Endearm ents (love
play position), 100
White Tiger Jumping (intercourse
position). 111
Wild Ducks Flying Back-
ward (intercourse
position), 110, 222
Wild Horses Leaping (itHercoursc
position), 1 11, 112. 221,
228 -29, 234
Wrestling Apes (intercourse posi-
tion), 105-6, 109, 112. 221
Wu (Han emperor). 141
Wu San-kuei, 53
Wu Tse-tien. 50-5 1,90-91
Wu Tsung, 46
Wu Tzu-tu, 118
Wu-chia- pi (wu-c lzia), 143
Yang (Sui emperor). 36-38,
52. 136
Yang (Imperial Concubine),
47- 48
Yang Tieh-yai (scholar), 30
Yang. See Yin and Yang
Yao Niang, 28-2 9
Yasuyori, Tamba, 83-84
Yeh Tch-hui, 84
Yellow Emperor (Huang Ti), 41,
81, 82, 88, 93-95, 98-99,
103-4, 115, 117
Yellow vetch (huan.�-chi), 143
Yen Feng, 7
Yin and Yang. 5, 9-11, 15, 18, 39,
42, 56, 61-62, 81, 82, 89,
93-95, 101' 122. 137, 147,
155, 166, 184, 189, 200
symbols of. 22-24 Yu Hsicn-chi, 31
H1 Fan.e Chih }iw (Essc lltial s 4
the Jade Ch amber ). 84,
95-96, 118
Yu Fang Pi Clmeh (The Secret Art t�{
the Jadt> Chamber ), 84, 86, 89, 117, 118
y,, Hsim Ku (A Visit to an Immor tal
Grotto ; Chang Wen-cheng),
60-61
Yuan dynasty, 6, 125
consorts, 45-46 emperors/ em presses, 45-46
erotica, 63-64, 66
Yuch Ling,