GynecologyHGL
Hypoglycemia
HO
Hyperbaric Oxygen
HOM
Homeopathy
HYP
Hypnosis
IM
Internal Medicine
LM
Legal Medicine
MM
Metabolic Medicine
NT
Nutrition
OBS
Obstetrics
OME
Orthomolecular Medicine
OPH
Ophthalmology
OSM
Osteopathic Manipulation
P
Psychiatry
PD
Pediatrics
PH
Public Health
PM
Preventive Medicine
PMR
Physical Medicine & Rehabilitation
PO
Psychiatry Orthomolecular
PUD
Pulmonary Diseases
R
Radiology
RHI
Rhinology
RHU
Rheumatology
S
Surgery
WR
Weight Reduction
YS
Yeast Syndrome
American College of Advancement in Medicine
(ACAM) Physicians—United StatesALABAMA
Birmingham
P. Gus J. Prosch Jr., M.D. (P)
759 Valley Street
Birmingham, AL 35226
(205) 823-6180
A,AR,CT,GP,NT,OME
ALASKA
Anchorage
Sandra Denton, M.D. (DIPL)
Suite 200
4115 Lake Otis Parkway
Anchorage, AK 99506
(907) 563-6200
FAX (907) 561-4933
Emergencies, EM
F. Russell Manuel, M.D. (P)
Suite 304
4200 Lake Otis Boulevard
Anchorage, AK 99506
(907) 562-7070
CT,GP,PM
Robert Rowen, M.D. (DIPL)
Suite 300
615 East 82nd Avenue
Anchorage, AK 99518
(907) 344-7775
AC,CT,FP,HYP,NT,PM
Soldotna
Paul G. Isaak, M.D. Box 219Soldotna, AK 99669
(907) 262-9341
(Retired)
Wasilla
Robert E. Martin, M.D. (P)
PO Box 870710
Wasilla, AK 99687
(907) 376-5284
AU,CT,FP,GP,OS,PM
ARIZONA
Glendale
Lloyd D. Armold, D.O. (DIPL)
Suite 2
4901 West Bell Road
Glendale, AZ 85306
(602) 939-8916
AR,CT,GP,MM,OSM,PM
Mesa
William W. Halcomb, D.O. (P)
Suite 109
4323 East Broadway
Mesa, AZ 85206
(602) 832-3014
A,CT,GP,HO,OSM,PM
Parker
S.W. Meyer, D.O. (D/C)
332 River Front Drive
PO Box 1870
Parker, AZ 85344
(602) 669-8911
CD,CT,DD,FP,OS,RHUPhoenix
Terry S. Friedmann, M.D. (DIPL)
Suite 381
2701 East Camelback Road
Phoenix, AZ 85016
(602) 381-0800
A,CT,FP,HGL,HYP,NT
Stanley R. Olsztyn, M.D. (P)
Whitton Place
Suite 210
3610 North 44th Street
Phoenix, AZ 85018
(602) 954-0811
A,CT,DD,PM
Prescott
Gordon H. Josephs, D.O. (P)
315 West Goodwin Street
Prescott, AZ 86303
(602) 778-6169
CT,GP,NT,PM,S
Scottsdale
Gordon H. Josephs, D.O. (P)
7315 East Evans
Scottsdale, AZ 85250
(602) 996-9232
CT,GP,NT,PM,S
Tempe
Garry Gordon, M.D. (DIPL)
5535 South Compass
Tempe, AZ 85283
(602) 838-2079
CT,NT,PMARKANSAS
Hot Springs
William Wright, M.D. (P)
Suite 211
1 Mercy Drive
Hot Springs, AR 71913
(501) 624-3312
A,CT,GP,IM
Leslie
Melissa Tallaferro, M.D. (DIPL)
Cherry Street
PO Box 400
Leslie, AR 72645
(501) 447-2599
FAX (501) 447-2917
AC,CT,DD,IM,NT,PM,RHU
Little Rock
Norbert J. Becquet, M.D. (DIPL)
115 West Sixth Street
Little Rock, AR 72201
(501) 375-4419
CT,OPH,PM,RHU
John L. Gustavus, M.D. (D/C)
4721 East Broadway
North Little Rock, AR 72117
(501) 758-9350
Springdale
Doty Murphy III, M.D. (P)
812 Dorman
Springdale, AR 72764
(501) 756-3251
CD,CTCALIFORNIA
Albany
Rose B. Gordon, M.D. (DIPL)
405 Kaine Avenue
Albany, CA 94706
(510) 526-3232
FAX (510) 526-3217
BA,CT,NT,PM
Bakersfield
Ralph G. Selbly, M.D. (D/C)
1311 Columbus Street
Bakersfield, CA 93305
(805) 873-1000
CT,GP,NT,PM
Campbell
Carol A. Shamlin, M.D. (D/C)
Suite 11A
621 East Campbell
Campbell, CA 95006
(408) 378-7970
A,CT,GP,MM,OME,PM
Chico
Eva Jalkotzy, M.D. (P)
Suite E
156 Eaton Road
Chico, CA 95926
(916) 893-3080
CT,FP,GP,NT,PM
Concord
John P. Toth, M.D. (D/C)
Suite 10
2299 Bacon StreetConcord, CA 94520
(510) 682-5660
A,FP,GP
Corte Madera
Michael Rosenbaum, M.D. (P)
Suite B-130
45 San Clemente Drive
Corte Madera, CA 94925
(415) 927-9450
FAX (415) 927-3759
A,HGL,MM,NT,P,YS
Covina
James Privitera, M.D. (D/C)
105 North Grandview Avenue
Covina, CA 91723
(818) 966-1618
A,MM,NT
Daly City
Charles K. Dahlgren, M.D. (P)
Suite 604
1800 Sullivan Avenue
Daly City, CA 94015
(415) 756-2900
A,NT,RHL,S
El Cajon
William J. Saccoman, M.D. (P)
Suite 103
505 North Mollison Avenue
El Cajon, CA 92021
(619) 440-3838
CT,NT,PM
EncinoA.Leonard Klepp, M.D. (DIPL)
Suite 725
16311 Ventura Boulevard
Encino, CA 91436
(818) 961-5511
FAX (818) 907-1468
CT,FP,HGL,NT,PM
Fresno
David J. Edwards, M.D. (P)
360 South Clovis Avenue
Fresno, CA 93727
(209) 251-5066
CT,GYN,PM
Grand Terrace
Bruce Halstead, M.D. (P)
22807 Barton Road
Grand Terrace, CA 92324
(No Referrals)
Hollywood
James J. Julian, M.D. (P)
1654 Cahuenga Boulevard
Hollywood, CA 90026
(213) 467-5555
AR,BA,CT,NT,PM
Joan Priestley, M.D. (P)
Suite 603
7080 Hollywood Boulevard
Hollywood, CA 90028
(213) 957-4217
A,EM,FP,NT
Huntington Beach
Joan M. Resk, D.O. (D/C)Suite 203
18821 Delaware Street
Huntington Beach, CA 92648
(714) 842-5591
FAX (714) 843-9580
CD,CT,DD,NT,OSM,PM
Kentfield
Carolyn Albrecht, M.D. 10 Wolfe Grade
Kentfield, CA
(Retired)
La Jolla
Pierre Steiner, M.D. 1550 Via Corona
La Jolla, CA 92037
(No Referrals)
Lake Forest
David A. Steenblock, D.O. (DIPL)
Suite 500
22706 Aspen
Lake Forest, CA 92630
(714) 770-9616
FAX (714) 770-9775
CD,CT,DIA


‘experiencer’ edge of the ego as the predominant focus of interest
and psychic energy. A: Its function can be bypassed, and therefore its editing process is no
longer valued. What is devalued tends to disappear. Awareness is a
quality of consciousness itself that is not encumbered by having to ‘do’
anything. It just ‘is’ and by virtue of its innate capacity, apprehendsessence directly. The Presence of Divinity as Self is effortless. It
‘knows’ as a quality of identity so there is no necessity to process a
relationship between a ‘this’ and a ‘that’, or an ‘I’ and an ‘it’. The
Reality that is revealed by relinquishment of identification with the
experiencer/processor edge of the ego cannot be easily described in
words. The subjective awareness of existence is an unedited a priori
primary knowingness beyond languaging. Its Source is the Self and not,
as the ego believes it to be, the experiencer aspect of the self. Q: Then there really is no ‘razor’ or ‘edge’. A: That analogy has pragmatic value until it is no longer serviceable or
useful. It is like having a boat to cross a stream for a transition, but it
serves no further function. That is common to all spiritual practices and
techniques. In the Presence of Divinity, there is no point to spiritual practices
anymore than there would be to using the oars once the other shore has
been reached. Like all denotative terms, the ‘edge’ disappears into the
new linearity of the Oneness of the Self/Divinity. There is no personal
self that witnesses the Ultimate Reality because the Knower and the
Known dissolve into Identity. The term ‘edge’ denotes the interface of
the processor/experiencer quality, which is an artificial separation. Another depiction, which again may seem ambiguous, is to say that
everything is, by virtue of its own existent reality, already its own
reflection. Q: Contemplation then facilitates the breakthrough of discernment of
essence from perception? A: Contemplation allows the process to become the consequence of
contextualization rather than focus. The process is more akin to the
ephemeral. In practice, it is defocused as a consequence of intention. It
is nonmanipulative. Spiritual techniques ripen and mature with
reflection and then become effortlessly like ‘second nature’—easy and
natural. It is not something new to be gained or mastered but instead a
natural propensity and capacity of consciousness as awareness and
identity of the Knowingness of the Self. The Self is the inner Teacher
whose qualities need only be noted and appreciated.Q: Questions that stem from the ego arise as specific thoughts and
inquiries. The Self expresses more as subtle inclinations that are not
really verbal and explicit. A: The ego would not know what questions to ask as its values and style of
information gathering operate via other mechanisms. It can be seen that
real questions arise spontaneously. It is as though the answers are
already present but desire the finality of declaration to endorse
clarification. It is a consequence of the unfolding process that
encounters doubts. The process is also like the formal recognition of
that which is already known but not enunciated. Everyone already at a
certain level knows that they ‘are’; the ego then quibbles about the
details of definition, but the Self is not fooled by the ruse. All false
identifications can be dropped in an instant with the willingness to
surrender all mentalization to God. Enlightenment is the consequence of a major shift of content and
identification. The experiencer focus is like a screen that veils Reality
and drops of its own accord when the props are removed. This is the
consequence of surrendering the will to God. The sense of reality of the
self was actually due solely to the underlying presence of the Self. Q: Languaging is for communication of information. When utilized in
the spiritual realm, it eventually comes to an impasse that is
frustrating. The mind wants to keep on mentalizing about it. A: Language is denotative by its specificity and linearity, but it also has
nonverbal implication and reference that is its subjective quality as well. Thus, eventually a teaching becomes nonverbal and is conveyed via the
nonlinear field of that level of consciousness whereby the knowingness
is innate to the field itself. That is the value of the presence of a Teacher
whose energy field is like a catalyst. The high energy field of the Self is
already present in the student. It does not have to be acquired but only
activated, which is a consequence of positive karmic potentiality. OceanofPDF.comCHAPTER 8
Allness Versus Nothingness
Introduction
The mind’s content is expressed in linear form, such as concepts, ideas,
images, and concordant emotionality. By spiritual endeavor, these are
surrendered and thereby de-energized. At some point, an apprehension may
arise that the ‘self’ is being obliterated and therefore, “I will no longer be
me.” Even further, the fear may be that one will cease to exist, which arises
as the classic fear of nonexistence or nothingness. Understandably, the
thought is that if the ‘I’ consists of just programs, and they are surrendered,
will not the ‘I’ disappear also? Thus, it is important to understand the
meaning of ‘Void’, especially so in view of the pervasiveness of the lack of
full understanding of the term from various Buddhist texts and other
writings, such as the pathway of negation described in the Zenk Teaching of
Huang Po (cal. 850). Subsequent to the quoted teachings, Huang Po
continued to evolve to consciousness level 960, as was discussed in
Transcending the Levels of Consciousness. The Void
By the pathway of negation, a dedicated devotee may encounter the
phenomenon of Voidness/ Nothingness. This occurs at approximately
consciousness level 850. The Void is seemingly complete and sufficient
unto itself, as well as being impressive by virtue of its stillness and peace,
along with the absence of ideation or any other form of linearity. “Surely,”
the devotee believes, “this is the state of Enlightenment,” as the condition is
still, peaceful, truly void, and not limited to time or space. The Void is also
free of emotions or perceptions as it is nonlinear and thereby devoid of such
options. This state is also eulogized by advanced students, i.e., “arhats” (cal. 800), who erroneously believe that the Void is the ultimate state of
Enlightenment. It is apparent that if Nothingness were the Ultimate Reality, there would
be no one to report it for the observer would also be void. Thus, its being
reported represents that consciousness itself is still present by awareness of
the phenomenon.The error arises twofold: (1) Misunderstanding the Buddha’s teachings
due to the lack of an explanation of terms and, (2) misidentification of Love
as a bondage and a limitation. This latter arises from confusing personal,
limited emotional love (between a ‘me’ and a ‘you’) with Divine Love,
which is, in contrast, a nonlinear unconditional quality of Divinity, without
subject or object. Divine Love is an all-inclusive field, and its quality is unforgettable, as
anyone who has ever had a near-death experience knows. It is intrinsically
truly ineffable, and its presence is like a meltingness in its exquisite,
experiential totality. There is nothing in worldly life that even comes close
to it. It is profoundly gentle, yet infinitely powerful by virtue of its intrinsic
infinite strength. Innate to the Presence as Love is the quality of
timelessness/foreverness. Even a brief moment of the Presence in earthly
time is realized via the Self to be eternal. This is an unmistakable hallmark. Therefore, to have Known the Real for even a few brief moments of clock
time is to know it forever. The confusion about the Buddha’s teachings is due to misinterpreting
the concept of ‘no thing’ (void of linearity) to mean the voidness of
Nothingness (nonexistence). Without Divine Love, it would indeed truly be
Nothingness, and, paradoxically, nonexistence would then be a
hypothetically possible ‘reality’. ‘Nothingness’ is its own level, which is
still incomplete as it lacks the Infinite Love that is the hallmark and major
quality of Divinity. Its limitation is also indicated by its calibratable level of
850. In this lifetime, the Void returned at age three when, out of the state of
Nothingness, there was the sudden awareness of Existence that emerged
spontaneously out of the voidness of Nothingness. Suddenly, there was the
shocking presentation of the return of experiential existence and thus
appeared the polarities of the duality of the Ultimate Truth as Nothingness
versus Allness. Many years later, a rededication to the pathway of negation
returned via the incessant desire to reach the core of Ultimate Truth, which
again led to the Void. This time, however, there had already been the
experience of the Presence, with its profound quality of timeless Love, and
upon reentering the Void, the pathway of negation was refused. Consequently, the source of the prior error was discovered and thus wascorrectable by the recognition that Love is an innate quality


ly from books and articles published by many talented, dedicated, honest medi cal
practitioners and scientists, who are not afraid of telling the TRUTH. In particular, I would like to express my gratitude to Hulda Regehr Clark, Arthur  Baker,
Deepak Chopra and Sheldon Saul Hendler for their wonderful books. I am grateful to Dr Vagif Sultanov, for his inspiring public lecture about fasting. I am also grateful to Ed McCabe, a reporter, for bringing to the attention of the publ ic
(mine included) oxygen therapies, against considerable opposition of the medical
establishment and the media. It would be impossible for me to collect quickly the scientific evidence I neede d
without access to the Australian NEXUS magazine, which has published great art icles
as well as summaries and reviews of many interesting and original books. I s alute all
those people associated with NEXUS. You are doing a great job. I would like to express my gratitude to Nick Haritos, who corrected the manuscript. Finally, I would like to thank my dear family and friends for their constructive
criticism, enabling me to answer many questions, likely to arise in reader ’s mind. It is
to be hoped that, I have answered most of them in this book. 55  APPENDIX A : Herbal method of purging parasites

Based on native American Indian and other native people recipes, published by Hulda
Regher Clark (See the References)

Herbs:

1. Black walnut hulls – from the black walnut tree. Use water based tincture. Use
10-20 drops each time. 2.  wormwood – from the Artemisia absynthium shrub. Buy it for your garden. It
has been named for your garden. It has been named for a good reason long time
ago and it is mentioned in many ancient scripts, including the Bible. Take one
dried leaf in a teaspoon of honey each time. 3.  common cloves – from the clove tree. This is a common spice used in baking. Grind your own fresh cloves (not stored for a long time). Use a small amount of
ground powder mixed with a fruit juice – a tip of the teaspoon is enough. Taken together, these herbs help to eliminate over 100 common parasites in humans. Black walnut hull and wormwood help to eliminate adult parasites as well as their
various development stages. Cloves eliminate parasite eggs. Use the combination of above herbs 3 times a day before meals for a few days. For
more details read books by Hulda Regher Clark listed in References. After eliminating parasites, we should take care not to create favorite  conditions again. Attention to detoxification and the diet should be our strategy. 56  REFERENCES

Baker Arthur, M.A., Awakening our self healing body, Self-Health Care Syst ems, LA,
CA, USA ISBN 1-883989-25-6, 1993

Ching Hai, The key of immediate enlightenment. Books 1-3, Published by The
Meditation Association in China, P O Box 9, Hsihu, Miaoli Hsien, Taiwan 1991- 92

Davies, Paul, Superforce, Unwin Hyman Ltd, UK. ISBN 0-04-539006-I, 1984,
reprinted 1985, 1986, 1989, 1990

Desmarquet, Michel, Abduction to the 9-th Planet, Arafura Publishing, Melbourne
1993, ISBN 0-646-15996-8

Deepak Chopra, MD, Quantum Healing – exploring the frontiers of the mind/body
medicine, Bantam Books, 1989, ISBN 0-533-05368-X, International edition 0-533-
17332-4

Deepak Chopra, MD, Ageless body and Timeless Mind, Harmony Books, NY, 1993,
ISBN 0-517-88212-4

Deepak Chopra, MD, Unconditional Life – mastering the forces that shape personal
reality, Bantam Books 1991, ISBN 0-533-07609-4, International edition 0-533-18090-
8. Deepak Chopra, MD, Perfect Health – the complete mind/body guide, Bantam Books
1990, reprinted 1992,1993, UK Edition ISBN 0-553-40324-9, Australian edition ISBN
1-86359-007-2. Diamond M., Fit for Life Cook book, Bantam Books, 1991

D’Itri P.A., D’Itri F.M., Mercury contamination: A Human Tragedy, NY, John Wi ley
& Sons, 1977

Ed McCabe, Oxygen Therapies – a new way of approaching disease, 1988 Energy
Publications, ISBN 0-9620527-1

Farrer K.T.H., Fancy eating that! A closer look at food additives and contaminati on,
Carlton, Vic, Melbourne University Press, 1983

Flanagan P, Flanagan G.C, Water -  a new fountain of youth, NEXUS (Australia) Vol 2
No 23, p 23-26, 1994

Hawking Stephen M., A Brief History of Time, NY, Bantam Books, 1988

Hay, Louise L., Love yourself, Heal your life Workbook, 1990 Hay House Inc, ISBN
870845-06-4, Australasian Edition- Specialist Publications 1992, ISBN 0-9588973-7-9  57
Howard M. Resh PhD, Hydroponic home food gardens, Woodbridge Press, Santa
Barbara, CA 93160, ISBN 0-88007-178-8

Hulda Regehr Clark, PhD, ND, The cure for all cancers with 100 case histories,
ProMotion Publishing, 1993, San Diego, California, USA. Hulda Regehr Clark, PhD, ND, The cure for HIV and AIDS with 70 case histories,
ProMotion Publishing, 1993, San Diego, California, USA. Laura Dr. R.S, J.F.Ashton, Dental Amalgam & Mercury poisoning…, NEXUS
(Australia) Vol 2 No 8, June-July 1992. Lehman Ch. Passionate – the passion of pure vegetarian cuisine, CJ&CF Lehman, 4
Quol Rd, Barabduda, Vic, Australia ISBN 0-646-15185-1, 3-rd edition 1994

Maharishi Mahesh Yogi, On the Bhagavad-Gita, NY, Penguin, 1969

Nara, Robert G., D.D.S., Dental health secrets, interview, NEXUS (Australia)  Vol 2 No
20, June-July 1994

Nara, Robert G., D.D.S., “Heal Cavities ... Grow new gums” P O Box 426, Houghton,
MI 49931, USA ph (906) 296 1165

Penfield, Wilder, et.al. The Mystery of the Mind, Princeton, Princeton University P ress,
1975

Sheldon Saul Hendler, MD, PhD, The Oxygen Breakthrough – 30 Days to an Illness-
Free Life, William Morrow and Company Inc, NY, 1989, ISBN 0-688-08133-4

Shine Betty, Mind Waves, Corgi Books 1994, ISBN 0-552-13988 X

  58  SUMMARY

Living should be a wonderful experience. The best and most important things in life
should be free and effortless. When we are born our bodies are perfect and they should
stay in a perfect state of health as long as we want. We are 100% responsible for the state of our health (all our diseases). We also have
complete power to improve our health and free ourselves from any  disease. There are no incurable diseases, only distorted knowledge, misinformation and our
limited understanding of what our mind and body are doing and why. Rather than applying a separate remedy to each disease, it is possible to cure  ALL
diseases. Normalising 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.., is possible in the ONE simple process, described here. I t is
easy and nearly effortless. Anyone can do it. You will gain respect of everybod y around
you when you do it. There are no miracles. Performing so called “miracles” is just using t he knowledge. You don’t need to believe. You need to know. We doubt everything and everybody, except our Own Ignorance
Master Ching Hai

Warning : the side effect of restoration of perfect health is gaining acc ess to the
unlimited potential of your mind. You have a choice.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Of course, fasting can be observed only for a very limited time. Most
effective fasting programs range from 1 to 6 weeks. Fasting greatly accelerates purification and the healing processes i n our body,
simply because we do not input anything to the body at all, thereby freeing and
unifying all body resources for the sole purpose of cleansing and healing


  is  done. Allow  to  cool  and  pour  ghee  into  a
clean  container,  making  sure  that  sediment  remains
on  bottom  of  the  saucepan. *
Fresh  Butter  (makhan)
2  quarts  milk
1  heavy  stainless  steel  pot
1  stainless  steel  spoon
1  cool  clay  or  enamel  coated  cast-iron  pot
Sterilize  all  of  the  above  equipment  by  filling  with  (or
immersing  in)  boiling  water. Bring  milk  to  a  boil  and
allow  it  to  cool;  bring  it  to  a  boil  two  more  times. Skim  cream  off  top  and  place  it  in  a  covered  pot  at  60
degrees  for  one  week. (In  India  it  is  kept  in  an  earthen
pot  known  as  a  ghara.) Store  remaining  milk  in  a  cool
place. Place  cream  into  a  large  wooden  or  stainless  steel
bowl  and  whip  briskly  with  a  whisk  until  it  thickens. (In  India  butter  is  whipped  with  several  chopsticks
tied  together  by  strings.) When  butter  begins  to  emerge
and  separate  into  flakes,  add  two  handfuls  of  crushed
ice,  which  will  make  it  lumpy. Firmly  mold  butter
with  your  hands,  allowing  the  buttermilk  to  separate. When  no  more  buttermilk  remains,  rinse  the  butter
with  ice  cold  water. If  you  are  not  going  to  go  on  to
make  ghee,  add  a  few  pinches  of  fine  rock  salt,  if
*The  sediment  may  be  taken  as  a  snack:  Vata  and  Pitta  types  may
take  it  mixed  with  '/i  teaspoon  of  brown  sugar;  Kapha  types  may
also  use  it  occasionally,  with  no  sugar. desired. Garnish  butter  with  fresh  herbs,  according  to
type,  just  before  serving. Make  fresh  butter  as  needed,
or  every  fortnight. Fresh  Yogurt  (dadhi)
2  quarts  milk
6  tbs  plain  (organic)  yogurt  (as  starter)
2  stainless  steel  saucepans
1  long  stainless  steel  spoon
thermometer
Sterilize  one  heavy  saucepan  by  filling  with  boiling
water. Heat  milk  over  medium-low  heat  until  it  comes
to  a  boil. Stir  constantly  to  avoid  sticking  or  burning. Allow  the  milk  to  boil  for  15  minutes,  until  it  has
reduced  by  one-eighth  and  is  fairly  thick. Set  aside  to
cool  until  it  reaches  about  118  degrees  F.  on  ther-
mometer. Sterilize  second  saucepan  and  spoon. When  milk
cools  to  1 15  degrees  F.,  pour  1  cup  into  newly  steril-
ized pan. Add  starter  (be  sure  it  contains  acidophilus
culture — Brown  Cow  brand  is  good)  to  1  cup  of  warm
milk  and  whip  until  smooth. When  remaining  milk
has  reached  112  degrees  F.  add  it  to  starter  mixture
and  blend  with  long  spoon. Cover  pan  with  a  clean  heavy  cotton  cloth  and
quickly  put  yogurt  in  a  warm  place,  90  to  1  10  degrees
F.  If  temperature  is  too  warm  or  too  cool,  yogurt  will
not  take. An  oven  with  a  gas  pilot  light  is  an  ideal
place;  the  best  temperature  is  100  degrees  1
Allow  yogurt  to  sit  for  6  to  7  hour.s. If  it  is  not  firm
enough,  allow  to  sit  for  a  few  hours  more  Remove
and  keep  in  a  cool  place. Use  yogurt  within  three
days. V  types:  Add  wanning  spices,  such  as  cardamom,
cinnamon,  and  black  pepper,  and  dilute  with  water,
if  desired. P  types:  Add  turmerit  oi rneem  leaves,  or  sweeten  |  with
fresh  fruits,  maple  syrup,  oi  Sut  anat )  ot  dilute  with
water,  if  desired. K  types:  Use  only  occasionally,  and  add  pinches  oi
turmeric,  black  pepper,  or  neem  and  othei  Kapha
reducing  spices
\H.\
>m
THE    PRACTICE    OF    AYURVEDA
Fresh  Buttermilk  (chaach)
When  cream  is  churned  into  butter,  the  milky  whey
left  in  the  container  is  buttermilk  (see  above). After
you  mold  the  butter,  gather  the  buttermilk  into  an
earthenware,  stainless  steel,  or  glass  jug. Store  in  a
cool  place  and  use  within  48  hours. This  natural  buttermilk  can  be  used  as  a  starter  to
make  curd  cheese. Pure  buttermilk  is  most  beneficial
for  Vata  types. simmer  gently,  without  stirring,  for  25  minutes. When
the  thermometer  reads  195  degrees  F.  the  curds  should
have  a  soft  custard-like  consistency. (For  firmer  curds,
continue  cooking  an  additional  30  minutes.) Line  a
colander  with  a  double  layer  of  clean  cheesecloth  and
place  over  the  sink. Slowly  and  gently  pour  the  cheese
and  whey  into  the  lined  colander. Allow  the  curd  to
drain  for  2  hours. Gently  squeeze  the  remaining  curd
with  clean  hands  and  place  in  a  bowl. Cover  and  store
in  a  cool  place. Panir  should  be  used  within  48  hours. Milk  Dough  (khoa)
When  milk  is  boiled  until  most  of  its  water  has  evapo-
rated, the  soft  mass  of  dough  that  remains  is  called
khoa. It  is  usually  sweet  because  of  the  natural  sugars
in  lactose. Often,  jaggery  is  added  to  the  milk  when
the  dough  is  to  be  used  to  make  sweets,  such  as  peera,
ladoo,  and  halvah. Curd  Cheese  (panir)
Authentic  Vedic  cheeses  were  made  from  fresh  casein
curds  or  yogurt. They  were  not  ripened  with  bacteria,
molds,  or  enzymes,  nor  was  salt,  juice,  or  acid  added
to  the  curd. These  techniques  run  contrary  to  the
sattvic  quality  of  milk. The  original  curd  cheese  is
likened  to  ricotta  or  cottage  cheese  in  texture. (These
contain,  however,  enzymes,  salt,  bacteria,  and  animal
rennet,  as  do  most  cheeses  found  in  the  United  States.) 2  quarts  whole  milk
72  c  cream
lh  quart  buttermilk
1  heavy  stainless  steel  saucepan
thermometer
Sterilize  the  saucepan. Combine  the  milk,  cream,  and
buttermilk  in  saucepan  and  stir  until  well  blended. Warm  mixture  over  moderate  heat


 t o
blend —just s w al lo w, letting t he
sug ar and tur pentine mi x tur e g o do w n y our
t hr oat. T ak e as man y sips of w at er as y ou need
t o in or der t o g et e v er y t hing
do w n. If y ou w eig h 241 pounds or o v er, y ou ma y ha v e mor e C andid a t han ot her s and
y ou should
ac tual l y use less tur pentine. A half -t easpoon amount w i l l g i v e less
die-off and disc omf ort. If
t his dose does not g i v e an y benef it, it’ s f ine t o inc r ease
t o 1 t easpoon o v er a per iod of 4
doses. Instructions for Pe ople Who Hav e Had Candida Sy mptoms for More than 2
Years
If y ou f al l int o t his c at eg or y, y ou ma y benef it f r om t ak ing t he C andid a C leaner
onc e a d a y f or
4 d a y s, t hen t w ic e a w eek unti l y ou r eac h y our pr e-C andid a st at e.
T he long- t er m dosing is
onc e a mont h, or t w ic e a y ear, as our anc est or s did. FREQUENCY
R epeat t his dosing t w ic e a w eek, on eit her M ond a y and F r id a y, S atur d a y and
T uesd a y, et c.
T his c omplet es t he 5 st eps, and al lo w 1 w eek t o c omplet e eac h of
t he 5 st eps. In ot her w or ds,
st art w it h st ep 1. A f t er 1 w eek, add st ep 2. T hese st eps must be done t hor oug hl y, or t her e w i l l
be C andid a
die-off c aused b y C andid a t hat ar e tr apped and unable t o lea v e
y our bod y. In
ot her w or ds, y ou ma y f eel w or se inst ead of bett er.2 4
S pec i al C as e s
Di e-o f f
P eop l e with C an di d a S y mpt o ms
f o r  m o r e th an 2 y ear sDizin e ss
T his is a head ac he or w or sening of an y
s y mpt oms. T his is c aused
b y not enoug h
w at er in y our s y st em. D r ink t he
r ec ommended
amount of w at er in st ep 1 f or
at least 1 w eek bef or e att empting
tur pentine
and w hi le y ou ar e t ak ing tur pentine. T he sec ond c ause
is t oo muc h w ast e in t he
s y st em. T his means t hat t he int estines
ha v e
t oo muc h w ast e and w i l l not al lo w t he
C andid a t o e x it as t he y
w ish. T he solution is
t o st op t he tur pentine and c lear t he bo w els,
using t he sug g estions in st ep 1. T he t hir d
c ause is t oo muc h
tur pentine. R educ e y our
dose. T he number one c ause of t his is t oo muc h
tur pentine or
t oo litt le sug ar. W hen pour ing t he tur pentine ont o t he
sug ar,
pour onl y enoug h t o ent er t he bott om c ube. If
y ou
pour so muc h tur pentine t hat e v er y
g r anule of sug ar is
soak ed, y ou need t o t hr o w
t hat sug ar a w a y and st art
o v er. DO NO T E A T T H A T SUG A R.
T he sug ar ac t s as t he
disper sing ag ent and
slo w s t he absor ption of tur pentine. T his
means t hat y ou must use mor e sug ar t han
tur pentine or t he tur pentine g et s absor bed
t oo quic k l y. If y ou f al l int o t his c at eg or y, y ou ma y benef it f r om
t ak ing t he C andid a
C leaner onc e a d a y f or 4 d a y s,
t hen t w ic e a w eek unti l y ou r eac h y our
pr e-
C andid a st at e. T he long-t er m dosing onc e y ou
r eac h y our
desir ed st at e of healt h is onc e a mont h
or t w ic e a y ear, as our
anc est or s did.15
Hist o ri cal E vi d e n ce
S o ho w do tur pentine and sug ar help, and ho w does one t ak e it? O r ho w has it been
t ak en in t he past,
I should sa y. M y f ir st inc lination t o use tur pentine and sug ar w as f or people w ho had c hr onic,
se v er e,
long-st anding i l lness, f or w hic h not hing had w or k ed. A nd w hat c omes t o mind
ar e c onditions suc h
as lupus, multiple sc ler osis, and r heumat oid art hr itis. N o w, man y
of y ou w i l l r ec og nize t hese
c onditions as aut oimmune disor der s. W hat I f ound w as t hat t hese people benef it ed g r eat l y f r om g oing on an or g anic, v eg an,
w hole-f ood
diet f or a c ouple of w eek s, instituting enemas, and f ol lo w ing it up w it h a
w at er f ast of 5 t o7 d a y s, at
w hic h point t he y w er e g ener al l y out of t he w oods. B ut one pr oblem t hese people uni v er sal l y had is t hat t he y w ould ha v e sug ar c r a v ing s,
t he y w ould
ha v e meat c r a v ing s, and t hese c r a v ing s int er f er ed w it h t heir c ompli anc e
and healing. F or t hese
people, tur pentine and sug ar t w ic e a w eek c ut out t heir
c r a v ing s, pr e v ent ed t heir r el apses, and w as
of g r eat benef it. S o t hose w er e some
ar eas w her e it pr o v ed v er y helpf ul. I w i l l shar e t he st or y of one per son w ho w as helped b y it. His w if e did t ak e tur pentine f or her c ondition and r ec ei v ed r elief, but af t er about 3
doses, she f elt
t hat tur pentine w as just not somet hing she r eal l y w ant ed t o t ak e.
N o w, t he ot her t hing I f ound about
tur pentine is t hat not onl y does it k i l l w or ms, but it
appear s t o k i l l bac t er i a and f ung i as w el l.

O ne per son c ame t o me w it h a book, and t he book w as tit led T he Y east C onnec tion. She c ame int o
t he of f ic e w a v ing t his book and y el ling, “ D oc t or, D oc t or, do y ou k no w
about y east? D o y ou k no w
about t he y east s y ndr ome? I ha v e c andidi asis t hr oug hout
m y w hole bod y, and I ’v e been t o I don ’t
k no w ho w man y doc t or s, and no one has been
able t o help me. I don ’t e v en w ant t o see y ou unless
y ou ar e an e x pert in y east. " I said, " W el l,


 lookslike more of the same because you see only your past. In reality, the past is
over, but it isn’ t over in your mind. That’ s why you’re still in pain. Until you forgive, you will keep  giving your future to the past. However,
forgiveness teaches you that, who you truly are has nothing to do with what
happened in your past. Your experiences are not your identity. They can
have a big effect on you, but they do not define you. What you did to
another person or what they did to you is not the end of your story. When
you can say, “I am not my past,” and “I am willing to forgive my past,” you
can create a new future. W ith for giveness, a new chapter begins. Healing is a release from guilt. We tell ourselves, “If only I’d done it
differently”—or “If they had acted differently”—“I’d be okay now.” At one
point or another, we’ve all wished for a different past. Guilt is a somber
lesson, but it isn’t a solution. When you keep on punishing yourself and
attacking others, it changes nothing. Forgiveness can’t change what
happened in the past, but it can change the meaning you give it. For
example, instead of punishing  yourself, you can use the past to make
amends and be who you really are. Henceforth, the past is no longer a
prison; it’ s an open door. “Forgiveness taught me that as much as I wanted my past to be different,
it was over now,” Louise tells me. “Through forgiveness, I was able to use
my past to learn, to heal, to grow, and to take responsibility for my life
now.” What really makes a difference in your life is not what happened in
the past but what you do with your past in the present. “The present
moment is your point of power,” says Louise. “You can create only in this
moment now.” With forgiveness, you change your relationship to the past,
and this changes your relationship to the present and the future. Healing is a release from fear. A Course in Miracles  paints a most
graphic and disturbing picture of the unfor giving mind. A passage in Lesson
121, “For giveness is the key to happiness,” states:
The unfor giving mind is full of fear, and offers love no room to be itself; no place where it can
spread its wings in peace and soar above the turmoil of the world. The unfor giving mind is
sad, without the hope of respite and release from pain. It suffers and abides in misery, peering
about in darkness, seeing not, yet certain of the danger lurking there. Without for giveness, there is no end to fear. “When people say ‘I can’t forgive,’ they usually mean ‘I won’ t forgive,’”
says Louise. “And the reason they won’ t forgive is because they’re afraid offorgiveness.”
Most fears of forgiveness are what I call theoretical fears. These fears
arise before you practice forgiveness, but they disappear once you have
forgiven. For example, the fear that forgiveness makes you weak or
vulnerable couldn’ t be further from the truth. Forgiveness sets you free. Similarly, forgiveness doesn’ t mean you forget what happened in the past; it
means you don’ t forget to live in the present. Ultimately, the fear of forgiveness is not as frightening as the fear of not
forgiving. It’s more frightening to hold onto grievances than it is to let them
go. It’s more frightening to keep punishing yourself than it is to heal and
awaken. Carryin g grievances is painful. Of course, you have to grieve your
past. Without proper grieving, there will be no end to your suffering. At
some point, however, not letting go of grievances is really a decision to
keep on sufferin g. Suffering doesn’ t, by itself, make things bette r for you or
anyone else. Suf fering is a wake-up call. “The present is forgiveness,” states A Course in Miracles. In the present
moment, we let go of the past. In the present moment, we fear nothing. In
the present moment, there is no guilt. In the present moment, the meaning
of the past can be undone. In the present moment, a new future is born. With forgivenes s, we remember the basic truth I am loveable. With
forgiveness, we let life love us. With forgiveness, we can be a loving
presence to the people in our life. Forgiveness offers us a beautiful vision for the future. With forgiveness,
we can spread love from the inside out, to family, friends, strangers,
enemies, and the whole world. This is how we end the cycle of fear and
pain, judgment and guilt, reveng e and attack. This is how we create a better
future for our children. William Martin, in his book The Parent’s Tao Te
Ching, gives a wonder ful demonstratio n of how our self-acceptance and our
healing helps to heal the future. He writes,
How do children learn
to correct their mistakes? By watching how you correct yours. How do children learn
to overcome their failures? By watching how you overcome yours. How do children learn
to treat themselves with for giveness? By watching you for give yourself. Therefore your mistakes,and your failures
are blessings,
opportunities for the best
in parenting. And those who point out your mistakes
are not your enemies,
but the most valuable of friends. PRACTICE 4: T HE FORGIVENESS  SCALE
It’s Monday morning, and Louis e and I are wrapping up our conversation
on forgiveness. The storm has passed. San Diego is enjoying  clear blue
skies and sunshine again. The air feels brand-new, as if it has never been
breathed before. It’s been a big weekend for us, and we both feel like today
is a new beginning. Forgiveness is a new beginning. It plugs you into the totality of
possibilities that exists in love. Its effects can be miraculous. Forgiveness
helps you to get clear about your past. It encourages you to be honest about
what really happened and to honor the lessons, accept the healing, and
receive the blessings. Forgivene ss teaches you that staying in pain doesn’ t
make pain go away. Guilt and resentment cannot make amends. Dying
doesn’ t help the living. Forgiveness is the way back to love. Love is what
helps you to live again. “We don’t need to know how to forgive. All we need is to be willing to
forgive,” says Louise. Saying yes to forgiveness is the first step. When you
affirm I say yes to forgiveness,  it activ ates something in you, and healing
begins. Your willingness orches trates the healing and arranges for you to
meet the right people and find the necessary help along the way. As you
keep on saying yes to forgiveness, every step of the way, your healing
journey takes you from the past into the present and to an entirely new
future. Our spiritual practice for you in this chapter is called The Forgiveness
Scale. This practice helps you to cultivate the necessary willingness to
experience the blessings of total forgiveness. The Forgivene ss Scale is
based on a scale of 0 to 100 percent. You begin by choosing a person to
focus on. You can choose yourse lf, which is always a good idea. Or you can
choose anyone else, even someone with whom you have only a slightgrievance. You’ll notice there isn’t anyone in your life that you don’t have a
bit of a grievance with. Prepare yourself as you would for meditation. Ground yourself, breathe
fully, and let your body relax. Bring your focus person into your awareness. When you are ready, ask yourse lf, “From 0 to 100 percent, how much have
I forgiven this person?” Record your first answer to this question. Be honest
with yourself. The goal here is not to be good, or to get it right, or to be
spiritual, or to be nice. You are not trying to play a role. You want to set
yourself free. Every answer is a good answer, because it gives you
something to work with. Let’s imagine you have chosen yourself as the focus person. And let’ s say
your score is 72 percent. First, notice what it’s like to be at 72 percent. How
does being at 72 percent affect the way you live your life? How does it
affect your happ iness, your health, and your success? How does being at 72
percent affect your relationships with others—your capacity to be intimate,
to trust, and to forgive? How does being at 72 percent affect your
relationship to food, abundance, money, creativity, and your spirituality? Now here’ s the next step. In your mind, take the number up from 72 to 80
percent. You can do this one percentage point at a time, if you like. Once
you reach 80 percent, affirm I am willing to forgive myself 80 percent. Say
this a few times and monitor your responses. Notice any physical
sensations, any feelings, and any thoughts. Stay here until it feels
comfortable. And then keep going further along the scale, to 85 percent and
90 percent and 95 percent. Every


 he for gotten
Asita’ s advice back then, that there would always be a place for him to go
when he was in trouble? With a deep sigh of relief, Siddhartha knew he was back. He hadn’ t
remembered the silence, but it had remembered him. And waited. It would
be so easy to sit forever. A gentle current flowed through his body, and
when a thought chanced to arise, it escaped like a dandelion puf f blown
away in the breeze. Before time and space disappeared like thieves in the night, he had a
fleeting perception. Something he couldn’ t identify—a cloud of golden
flecks? a ghost wearing a smile? a god?—was hovering a few inches over
his head, just where the current had escaped. The cloud or god shimmered
for a second. Siddhartha had the distinct feeling that it was watching him. Then without any warning it began to descend. OceanofPDF.comPART TWO
GAUTAMA THE MONK
OceanofPDF.com1 1
The skies had given plenty of warning all day. Clouds with sagging gray
bellies almost touched the treetops. Night fell quickly, before shelter could
be found. The young monk was curled up under a sal tree in the forest when
the rain hit, not with a few warm droplets but all at once, as if mischievous
monkeys in the trees had overturned a bucket on his head. The monk awoke
with a sputter. He squatted in the mud, shivering, soaked to the bone. Being
Prince Siddhartha had filled up twenty-nine years; being a penniless monk
had filled up barely a month. He noticed something nearby. A small clutch of men had built a
campfire whose flicker peeked through gaps in the jungle. The monk crept
near and saw that they had found protection in the mouth of a cave. It was
dangerous to intrude on them. They might be dacoits,  bandits who had no
scruples about killing a holy man simply for his sandals. Also, asking for
help wasn’ t part of the rules. If a wandering monk appeared at their back
door, householders were obligated to bring food out to him and of fer shelter
for the night; sacred duty demanded as much. But the beggar at the door
had to remain silent. Only his presence could speak for him, no matter how
hungry he might be, even starving. Sitting in meditation while your nose filled with the smells of rice and
lamb cooking over a fire was pure agony. A warrior ’s discipline, by
comparison, was child’ s play. The young monk always lost focus: he
salivated; his stomach growled. But this particular night he didn’ t have to
beg. One of the men sitting around the campfire noticed him and took pity. Siddhartha was startled to see him carrying an ax as he approached, but
then he realized the men were woodcutters.“Namaste, ” he murmured, bowing his head. The woodcutter, a
lumbering, thickset man, made no reply. Namaste  was the simplest form of
hello, but from a monk it was also a blessing: I greet what is holy in you. Siddhartha noticed that without thinking, he had put a harmless tone in his
voice. So in a single word he had said, “Hello, I bow to your sacredness. Please don’ t hurt me.”
“What are you hanging around for?” the man said gruf fly. “I saw your fire,” said Siddhartha. “I should have headed for a village,
but it got dark too soon.”
“Someone like you isn’ t going to get very far.” The man was scowling
now. “What’ s your name?”
“Gautama.” Siddhartha held his breath. He had taken on his family
name, which was known everywhere. But for centuries it had also been a
clan name, and many common people carried it. “Well, you didn’ t get any food today, Gautama, that’ s clear enough.”
The young monk had practiced saying the name in his head— Gautama,
Gautama —but this was the first time another person had used it. Losing his
old name was the start of losing his old self. He felt forlorn and victorious
at the same time. “You’d be better of f with an honest living that doesn’ t depend on
another man’ s sweat,” the woodcutter said. Gautama hung his head. If this was a taunt, it was better not to look him
in the eye. Exhausted or not, Gautama still knew how to defend himself like
a warrior. (When suspicious characters would stare at him and wait by the
road while he passed, his hand had reflexively reached for his sword hilt
before he remembered that it wasn’ t there.) He forced himself to have
humble thoughts. You’re a holy man. Let God pr otect you. Now the stranger was holding out something. “T ake it. Y ou can’ t expect
any food without a bowl, can you?” He pushed forward a smooth hollowgourd, split in half and filled with steamed rice and potatoes. “I’d ask you to
the fire, but some of the others—” He nodded in the direction of the group
huddling in the mouth of the cave. None had turned their heads to look at
the stranger crouching in the mud. “They’ve had bad run-ins with monks.”
Gautama nodded. In the month he had been wandering, he’d heard tales
of criminals and madmen who assumed the disguise of monks so they could
roam the countryside undisturbed. “A blessing on you, brother.” Gautama said this with complete sincerity,
and he continued looking into his benefactor ’s eyes rather than diving into
the food. He knew that his accent gave away that he was high-caste. He
touched the man’ s arm in gratitude, and the woodcutter was startled. Sometimes, very rarely, a high-caste warrior or noble might take up the life
of a wandering monk, but they never touched anyone of low caste, even as
beggars. “And a blessing on you,” the man said. He got up and walked back to
the fire. As a sannyasi,  one who has completely renounced the world, Gautama
was allowed no possessions other than his saf fron robes, a walking stick, a
string of prayer beads around his neck, and a begging bowl. A monk ate out
of his bowl, and when he was done, he washed it in the river and wore it as
a hat to keep of f the sun and rain. The bowl was what he drank from, and
while he was bathing in the river he rinsed himself with it. Gautama turned
the gourd around, admiring its simplicity. Once he had eaten the food the woodcutter gave him, Gautama got to
his feet, trying not to groan from the cracked blisters on his soles. He took a
last, longing look at the fire—the men were drinking and laughing loudly
now—and began slip-sliding through the mud toward the road. Y ou
couldn’ t sleep too near the roads because of bandits. As he walked, he
wrapped his arms around his thin frame for warmth and tried to find
resignation. It’s just rain. This is nothing important. I accept it. I’m at
peace. But resignation was empty peace, with no real satisfaction. What
else could he try? Reverence.Holy gods, pr otect your servant in time of need. Repeating a prayer felt better, but his mind wasn’ t fooled by reverence,
either. It injected an ironic aside: If the gods wanted to pr otect you, why did
they leave you out in the rain? Gautama was astonished at how many ways
his mind could plague him. It blamed him for everything—for his blistered
feet, for getting lost in the forest, for making a bed from tree boughs that
turned out to be full of lice. Hadn’ t Prince Siddhartha’ s mind been calmer
before he left home? Sick of ar guing with himself, Gautama began to count
his steps. One, two, thr ee. It was a feeble trick to keep his doubts from attacking him. But he had
too many memories, the kind that he couldn’ t escape on the longest road. Four, five, six. The worst memory was of leaving his wife, Y ashodhara. She had
refused to watch Siddhartha ride beyond the gates. “Go at night. Don’ t tell
me when. It would be like having my heart broken twice,” she said. Her
face was careworn with the tears she had shed. The two had been married
almost ten years. It was such a love match that they had never spent a single
night apart. Yashodhara kept silent the first few days after he made his intention
known, but they shared a bed, and one night she found her voice, softly,
next to his ear. “Isn’ t love enough, being here with me?”
Siddhartha wrapped his arm around her. He knew this question cost her
an ef fort. If he said no, she wasn’ t enough, Y ashodhara would feel like a
widow when he left. If he said yes, he


) psychologist and ACEP president
as of 2015, has pioneered and authored much on ener gy therapy. Tapas Fleming (www.tatlife.com) developed the Tapas Acup res- sure
Technique (TAT) for allergic reactions and clearing the impact of pasttraumas, gently and easily. See my website for a more complete listing. Online: Forums, Member Sites,
 Social Media, and Mor e

Online you’ll find a wealth of information about EFT, including training
sites, free EFT resources, EFT social media communities, especially EFT
Facebook communities, including open sites representing different
organizations as well as non-af filiated EFT and/or tapping groups,
professional practitioner sites, closed groups, and smaller EFT tapping
circles, tapping practitioner sites, free- and paid-subscriber level member
tapping sites, mega-tapping databases that publish a wide range  of tapping-
related material and promotions, teleseminars, online tap-related talk shows,
and more. EFT Database, T eaching Sites,

and Credential-Granting Organizations
The short list is not comprehensive. It of fers a few of which I know. Emofree.com  is a treasure chest of information for beginners through
EFT masters. It now includes two subsites, Gold Standard EFT and Optimal
EFT (to legally share this I must say that I am a student of Gary Craig’ s
Optimal EFT instruction found at www.optimal-eft.emofree.com). The
Gold Standard site offers a comprehensive archive of three thousand case
study articles on EFT applications, a free newsletter, audio and video
demonstrating specific points of EFT, practitioner listings, and more. Users
can obtain for free or for a dona tion sets of online teaching DVDs up to 120
(or more ) onlin e hours of video. The site is constantly evolv ing, so take
your time on the site as you would with a gourmet meal or an evening with
close friends. The other site, Optimal EFT, has as of this writing been
offering free experiential webin ars led or facilitated by Gary Craig, that
concern exploring the spiritual nature of healing, including drawing on
concepts such as calling in the “unseen therapist” to help work with an
issue, radiating love, and more. It has been profound for me, and in thepreliminary explorations with my own interested clients results have been
promising. Association for the Advance ment of Meridian Energy Techniques
(www.AAMET.org) Established in 1999, AAMET is the largest nonprofit
international body offering consistent, effective EFT trainings, trainers and
workshops listings, mentoring  and support, and certified practitioners
listings. Its costs are very low as all administration duties are unpaid and
shared by volunteers. The websi te contains a plethora of useful information
relating to merid- ian energy techniques and energy psychology. Recent
conferences have included speakers such as Dr. Rupert Sheldrake (The
Science Delusion, 2012), and Dr. Bradley Nelson (The Emotion Code,
2007). Association for Comprehensive Energy Psychology (ACEP)
(www.ener gypsych.or g) Established in 1999, this nonprofit is AAMET’ s
US counterpart, offering similar services through an ACEP lens, and
members include the general public, EFT practitioners, and licensed mental
health profession als. The offerings include conferences, seminar s, including
those that fulfill continuing education requirements for mental health
professionals, trainings, a newsletter, practitioner listings, and more. The
EFT certificatio n track program was administered and directed by Tina
Craig through December 2015, with the focus on ensuring that the
practitioner has fully absorbed  and can effectively practice Official and
Gold Standard EFT. The training program is at the time of this writing
being reor ganized. www.EFTUniverse.com  was established when Gary Craig temporarily
retired and gave  his original site to Dawson Church Ph.D. The two are not
affiliated any longer. This organization fosters and supports the
EFTUniverse Levels of practiti oner training. The site offers a plethora of
free resources, including a newsletter, community, training certification
listings, paid practitioner listing s, opportunities to get involved at varying
levels in the worldwide EFT community, including in a free tapping circle,
videos, including tap-a-long videos, books and audio programs for sale, andmore. It is also spearheading a movement to include an EFT tapping
presence within the American Psychological Association. Websites
VeteransStressProject.or g Veterans with PTSD can access free EFT sessions
performed by volunteer EFT practitioners who’ve passed field research
training requirements. The project is part of a clinical study on using EFT to
resolve PTSD symptoms in selected vets. So far, preliminary results are
promising. Advanced EFT Practitioner, Matrix Reimprinting practitioner, and
innovator Ruthi  Backenroth, MBA (www.BreakthroughRelief.com) uses
EFT and other modalities as a mental exercise approach to retrain the brain
and stop pain signals. Reneé Brown (www.transform ationkey.com) offers Faster and regular
EFT, intuitive readings, energy healing, and more. She has been teaching
and mentoring full classes and to a full schedule for for more than thirty-
five years. EFT founding  master Carol Look (www.CarolLook.com) is
internationally noted for her certified abundance coaching program and
gratitude work. She has a regular newsletter, teaches workshops, coaches,
and according to her website, uses “EFT and the Law of Attraction to clear
limiting beliefs, release resistance and build pros- perity consciousness.”
Her Abundance Store offers several guides including: Attracting
Abundance with EFT, Improve Your Eyesight with EFT, and The Tapping
Diet. EFT Master Jan Luther, “the Ego Tamer,” has a specialty in grief and loss
(www.janluther.com) and her own creation, Ego T aming. International trainers and husband-wife team Alina Frank  and Dr. Craig
Weiner, DC (www.EFTtapp ingtraining.com) train, mentor, and certify
individuals and healing arts professionals in the art, science, and business of
EFT tapping. They also moderate an active Facebook EFT tapping forum.EFT Master Jan Luther, “the Ego Tamer,” has a specialty in grief and loss
(www.janluther.com) and her own creation, Ego T aming.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Do you feel desperate, hopeless, or other upsetting
feelings when you think about the diets you haven’ t maintained. Do you
blame and judge yourself as weak for not achieving your ideal weight. Have you always considered yourself “the fat one” in the family or among
your friends. Have you been ashamed of yourself because of your eating
habits. Do you keep your feelings about your weight a secret out of fear
that people will find out “who you really are”. And try these: What are you
insulating yourself from with the weight. What does weight signify for
you. Is it insulating you from intimacy. Is it keeping you from being
vulnerable. What would happen if you did reach your ideal weight. How
would your life change. Now, you have even more tapping targets, and that means you have a
chance to change it all. Tap on what you believe to be true or an event that
seems to “prove” that it’ s true, until you experience relief. Others have used setup phrases like these as they step around the edges of
the issue:
Even though I’m a hopeless case and will never be the weight I want, I
love, honor, and accept myself. Even though I feel so heavy all the time, I love, honor, and accept
myself. Even though there must be something wrong with me, or otherwise I’d
stop eating like this, I love, honor, and accept myself. Even though I have to be at my ideal weight to have the life I want, I
love myself no matter what. Even though I have so much despair around this, I love, honor, and
accept myself. If you’re  having  resistance to acceptance, remember you can also tap on
the tail-enders or “yeah  buts” one at a time down to zero. As you do this,
specific events may arise. Tap on each of them and they’ll start to
generalize, so there aren’ t as many to do as y ou think. More on Shelley’ s Case:
Weight Release and Core Issues
Shelley and I tapped on the unhappiness about her body and what it meant
to her. I asked her a series of questions to gain more awareness of the
history behind her body hatre d, weight despair, and negative self-talk
patterns as I looked for specific  originating events behind her weight and
body-confidence challenges. She despaired when she thought about her weight problems in
relationship to others’ bodies. “When was the first time you felt that despair
feeling. ” I asked her. If she could not remember a specific event, I was prepared to ask her
other questions: “When did you first start feeling uncomfortable about your
weight. ” “What’ s the earliest


 s s i o n a t e  p e o p l e  i s  t h e  s i n g l e  m o s t  i m p o r t a n t  f a c t o r  i n
t h e  s a l v a t i o n  o f  t h e  w o r l d — a n d  t h a t  i s  w h a t  w e  w a n t  t o  b e. B u t  i t ’ s  h a r d  t o  b e  a n y  o f  t h o s e  t h i n g s  i f  w e ’ r e  j u m p i n g  o f f
t h e  w a l l s. M a n y  t i m e s  a t  m y  l e c t u r e s  I ’ v e  h e a r d  a  q u e s t i o n  t h a t
g o e s  s o m e t h i n g  l i k e  t h i s :  “ I  t r y  s o  h a r d,  b u t  I  j u s t  c a n ’ t  f i n d
t h e  p e a c e  o f  G o d. C a n  y o u  h e l p  m e? ”
I  r e s p o n d,  “ D o  y o u  d o  a  s e r i o u s  p r a y e r  a n d  m e d i t a t i o n
p r a c t i c e  e v e r y  d a y? ”
“ N o, ”  t h e y  s a y. “ F u n n y, ”  I  s a y. “ I  k n e w  t h a t. ”

S p e n d i n g  T i m e  w i t h  G o d

T h e  H o l y  S p i r i t  r e s p o n d s  f u l l y  t o  o u r  s l i g h t e s t  i n v i t a t i o n. *
T h e  p r o b l e m  i s n ’ t  t h a t  t h e  H o l y  S p i r i t  d o e s n ’ t  r e s p o n d,  t h e
p r o b l e m  i s  h o w  d e e p  w e  s i n k  i n t o  a  p r o b l e m  b e f o r e  w e
b o t h e r  t o  a s k  f o r  H i s  h e l p. W e  h a v e  t h i s  r i d i c u l o u s,  s e l f -
d e f e a t i n g  h a b i t  o f  g o i n g  t o  G o d  a s  a  l a s t  r e s o r t  i n s t e a d  o f
m a k i n g  H i m  o u r  f i r s t  c a l l.T h a t ’ s  w h y  c o n s t a n t  s p i r i t u a l  p r a c t i c e  m a t t e r s. I t  t a k e s  a t
l e a s t  a  d a i l y  r e m i n d e r  t o  r e m e m b e r  t o  p u t  G o d  f i r s t. T h e  e g o
i s  s l y  a n d  i n s i d i o u s ;  i n  t h e  w o r d s  o f  S i g m u n d  F r e u d,
“ I n t e l l i g e n c e  w i l l  b e  u s e d  i n  t h e  s e r v i c e  o f  t h e  n e u r o s i s. ”  I f
y o u  t h i n k  y o u ’ r e  t o o  s m a r t  t o  h a v e  t o  w o r r y  a b o u t  y o u r  e g o,
y o u  h a v e  t o  w o r r y  a b o u t  i t  e v e n  m o r e. I f  w e  m e d i t a t e  s o m e t i m e s  b u t  n o t  a l w a y s,  t h e n  i t  w i l l
s e e m  t o  u s  t h a t  G o d  h e l p s  u s  s o m e t i m e s  b u t  n o t  a l w a y s. I f
w e  p r a y  a n d  m e d i t a t e  o n  s o m e  d a y s  b u t  n o t  a l l  d a y s,  t h e n
w e  w i l l  f e e l  t h e  p e a c e  o f  G o d  o n  s o m e  d a y s  b u t  n o t  a l l  d a y s. I f  w e  g o  t o  G o d  o n l y  w h e n  w e ’ r e  i n  t r o u b l e,  t h e n  o f  c o u r s e
H i s  h e l p  s e e m s  i n c o n s i s t e n t. Y e t  t h e  i n c o n s i s t e n c y  l i e s  i n
u s. T h e  m o r e  t i m e  w e  s p e n d  w i t h  G o d,  t h e  m o r e  w e  d e v e l o p
o u r  s p i r i t u a l  m u s c u l a t u r e  a n d  t h e  s t r o n g e r  w e  b e c o m e  i n
d e a l i n g  w i t h  l i f e ’ s  c h a l l e n g e s. I  r e m e m b e r  t h e  s o n g  l y r i c,
“ D a r l i n ’,  i f  y o u  w a n t  m e  t o  b e  c l o s e r  t o  y o u,  g e t  c l o s e r  t o
m e. ” T h e  s a m e  a p p l i e s  t o  o u r  r e l a t i o n s h i p  w i t h  G o d. T h e  f o r m  o f  y o u r  p r a c t i c e  d o e s n ’ t  m a t t e r. I t  m i g h t  b e  t h e
w o r k b o o k  o f  A  C o u r s e  i n  M i r a c l e s,  t r a n s c e n d e n t a l
m e d i t a t i o n,  o r  B u d d h i s t  o r  J e w i s h  o r  C h r i s t i a n  m e d i t a t i o n. W h a t  m a t t e r s  i s  t h a t  y o u  p r a c t i c e. M e d i t a t i o n  r e s t s  t h e  m i n d  t h e  w a y  s l e e p  r e s t s  t h e  b o d y. I n  Z e n  B u d d h i s m  t h e r e  i s  t h e  c o n c e p t  o f  “ n o  m i n d


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


w e  g i v e  u p  t h e  o b s e s s i o n  w i t h  p l a n n i n g  t h a t  d o m i n a t e s  s o
m u c h  o f  W e s t e r n  c i v i l i z a t i o n. W e  k n o w  w e  c a n ’ t  k n o w
w h a t ’ s  o n  t h e  o t h e r  s i d e  o f  a  p a r t i c u l a r  t u r n  i n  t h e  r o a d. W e
c h o o s e  t o  w a l k  a c r o s s  t h e  H o l y  S p i r i t ’ s  b r i d g e  o f  p e r c e p t i o n
i n s t e a d,  k n o w i n g  t h a t  t h e  d e s t i n a t i o n  i s  n o t  a s  i m p o r t a n t  a s
w h o  w e  a r e  w h i l e  w e  a r e  w a l k i n g. I n n e r  p e a c e  b r i n g s  m o r e  p o s i t i v e  e x p e r i e n c e s  i n t o  o u r
l i v e s  b e c a u s e  i t  a l i g n s  u s  w i t h  s u p e r i o r  a s p e c t s  o f  o u r  o w n
p e r s o n a l i t y. W e  s h i f t  f r o m  g r a n d i o s i t y  t o  g r a n d e u r  a n d  f r o m
l i t t l e n e s s  t o  m a g n i t u d e. *  W e  a t t r a c t  r a t h e r  t h a n  r e p e l
a f f e c t i o n  a n d  t r u s t,  a n d — j u s t  a s  i m p o r t a n t — w e  d e v e l o p  t h e
p o w e r  t o  r e t a i n  t h e m. I t  d o e s  l i t t l e  g o o d  t o  a t t r a c t  o u r  g o o d
i f  w e  a r e  t o o  f r a n t i c  o r  u n c e n t e r e d  t o  h o l d  o n t o  i t  o n c e  i t
g e t s  h e r e. O u r  S p i r i t u a l  M a g n i t u d e

W h a t  w i l l  h a p p e n  a s  w e  g r o w  i n t o  o u r  s p i r i t u a l  m a g n i t u d e. I n  e a c h  o f  o u r  l i v e s,  i t  w i l l  l o o k  d i f f e r e n t. E v e r y  m o m e n t
h o l d s  i n f i n i t e  p o s s i b i l i t i e s,  a n d  h o w  m u c h  m a g n i f i c e n c e  w e
a l l o w  t o  m o v e  i n t o  u s  a n d  t h r o u g h  u s  i s  d e t e r m i n e d  b y  o u rw i l l i n g n e s s  a n d  r e c e p t i v i t y. T o  w h a t e v e r  e x t e n t  t h e  b l o c k s
a r e  r e m o v e d  t o  t h e  a w a r e n e s s  o f  o u r  d i v i n e  n a t u r e,  t o  t h a t
e x t e n t  w e  a r e  m a g n e t i z e d  t o  t h e  e v e n t s  a n d  s i t u a t i o n s — a n d
t h e y  a r e  m a g n e t i z e d  t o  u s —  t h a t  r e s o n a t e  w i t h  o u r
g r a n d e u r. I f  w e ’ r e  v i b r a t i n g  a t  a  l o w  e n e r g y,  w e ’ l l  a t t r a c t
l o w - e n e r g y  s i t u a t i o n s  ( h o w  m a n y  t i m e s  h a v e  w e  s t u b b e d  a
t o e  o r  b a n g e d  a  f i n g e r  w h e n  w e  w e r e  a n g r y. ) ;  i f  w e ’ r e
v i b r a t i n g  a t  a  h i g h  e n e r g y,  w e ’ l l  a t t r a c t  m i r a c l e s. P e o p l e  w i l l  c a l l  o u t  o f  n o w h e r e ;  s i t u a t i o n s  w i l l  j u s t  s e e m
t o  i m p r o v e ;  a b u n d a n c e  o f  a l l  k i n d s  w i l l  j u s t  a p p e a r. A n d
w h e n  t h e y  d o,  i t  i s  g o o d  t o  a c k n o w l e d g e  t h e m. W e  o f t e n
b u i l d  a n  a l t a r  t o  o u r  d i s a s t e r s,  g i v i n g  t h e m  s o  m u c h  t i m e
a n d  a t t e n t i o n  a n d  e n e r g y. B u t  d o  w e  d o  t h e  s a m e  f o r  o u r
b l e s s i n g s. A r e  o u r  m i n d s  t r u l y  d i s c i p l i n e d  t o  c a l l  f o r t h  a n d
a c c e p t  t h e  g o o d. W e ’ r e  l i v i n g  d u r i n g  a  “ c e l e s t i a l  s p e e d - u p ”  i n  w h i c h
e v e r y t h i n g  i s  m o v i n g  m o r e  q u i c k l y — i n c l u d i n g  u s. *  O u r
i s s u e s  a r e n ’ t  c o m i n g  t h r o u g h  i n  s l o w  g e n t l e  b r e e z e s
a n y m o r e,  b u t  i n  h u g e  t o r r e n t i a l  s t o r m s. A n d  t h a t ’ s  n o t
b e c a u s e  w e ’ r e  f a i l i n g ;  i t ’ s  b e c a u s e  w e ’ r


 in the long run, if it is deeply
until it became a refuge of petty
as obviously alienates the rest of the
virtually unconquerable. Colonialism founded in the will of the people,
power politicians.9
world. (calibrated at 175) is founded in the self
is immune to force. T o fully comprehend the dichotomy we
Power attracts, whereas force repels. interest of the ruling country. Gandhi
Force is seductive because it emanates a
are discussing, it is necessary to considerBecause power unifies, it has no true
demonstrated, for the world to witness,
certain glamour, whether that glamour is
the dif ference between a politician and a
enemies, though its manifestations may
the power of selflessness versus the force
manifested in the guise of false
statesman. The politician, operating out
be opposed by opportunists whose ends it
of self-interest. 5 The same principle has
patriotism, prestige or dominance, while
of expediency, rules by force after
does not serve. Power serves others,
now been demonstrated quite true power very often is quite
gaining his position through the force of
whereas force is self-serving. The true
dramatically in South Africa by Nelson
unglamorous. What could be more
persuasion-he often calibrates at a level
statesman serves the people;'° the
Mandela.6
glamorous than the Luftwaf fe andless than 260. Statesmen represent true
politician exploits people to serve his
Power accomplishes with ease that which
W af fen SS of Nazi Germany during the
power, ruling by inspiration, teaching by
own ambitions. The statesman sacrifices
force is unable to accomplish even with
Second W orld W ar? These elite branches
example and standing for self-evident
himself to serve others; the politician
extreme ef fort; thus, in our own time we
embodied romance, privilege and style
principle. The statesman invokes the
sacrifices others to serve himself. Power
have seen the almost ef fortless toppling
and certainly had at their disposal
nobility which resides within all men and
appeals to our higher nature, force to our
of communism as a governmental form,
enormous force-the most advanced
unifies them through what can best be
lower nature. Force is limited, whereasafter half a century of the most ominous-
weapons of the day and an esprit de corps
termed the heart. Though the intellect is
power is unlimited. and ultimately inef fectual-military that cemented their might. Such is the
easily fooled, the heart recognizes truth. Through its insistence that the end
confrontation of history. The political
glamour of the formidable. Where the intellect is limited, the heart is
justifies the means, force sells out
naiveté of the Russian people, long used
The weak are attracted to and will even
unlimited; where the intellect is intrigued
freedom for expediency. Force of fers
to the tyrannical rule of czars, did not
die for the glamour of force. How else
by the temporary, the heart is only
quick, easy solutions. In power, the
allow them the civic wisdom to could something so outrageous as war
concerned with the permanent. means and end are the same, but endsunderstand that in the name of even occur? Force often seizes the upper
Force often relies upon rhetoric, require greater maturity, discipline and
communism a totalitarian dictatorship
hand temporarily, and the weak are
propaganda and specious ar gument to
patience to be brought to fruition. Great
was being established. Similarly, the
attracted by those who seem to have
garner support and disguise underlying
leaders inspire us to have faith and
German people were deceived by Hitler,
overcome weakness. How else could
motivations. One characteristic of truth,
confidence because of the power of their
who rose to power in the name of
dictatorship be possible? though, is that it needs no defense; it is
absolute integrity and alignment with
61
62
simply standing for a principle: the
national 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 which
of 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 not
time goes on become co-opted by self
that which supports life, and force isV 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 Whenidealistic 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; in the long run, if it is deeply
until it became a refuge of petty
as obviously alienates the rest of the
virtually unconquerable. Colonialism founded in the will of the people,
power politicians.9
world. (calibrated at 175) is founded in the self
is immune to force. T o fully comprehend the dichotomy we
Power attracts, whereas force repels. interest of the ruling country. Gandhi
Force is seductive because it emanates a
are discussing, it is necessary to consider
Because power unifies, it has no true
demonstrated, for the world to witness,certain glamour, whether that glamour is
the dif ference between a politician and a
enemies, though its manifestations may
the power of selflessness versus the force
manifested in the guise of false
statesman. The politician, operating out
be opposed by opportunists whose ends it
of self-interest. 5 The same principle has
patriotism, prestige or dominance, while
of expediency, rules by force after
does not serve. Power serves others,
now been demonstrated quite true power very often is quite
gaining his position through the force of
whereas force is self-serving. The true
dramatically in South Africa by Nelson
unglamorous. What could be more
persuasion-he often calibrates at a level
statesman serves the people;'° the
Mandela.6
glamorous than the Luftwaf fe and
less than 260. Statesmen represent true
politician exploits people to serve hisPower accomplishes with ease that which
W af fen SS of Nazi Germany during the
power, ruling by inspiration, teaching by
own ambitions. The statesman sacrifices
force is unable to accomplish even with
Second W orld W ar? These elite branches
example and standing for self-evident
himself to serve others; the politician
extreme ef fort; thus, in our own time we
embodied romance, privilege and style
principle. The statesman invokes the
sacrifices


 is going from one nearby port to another and has to reach its
destination before dark when the direction of the winds is n ot ideal. If the sailor, instead of paying strict attention to
the rules of sailing, gives in to the pleasure and exhilaration of fast sailing with the wind, he will have abandoned his
purpose and sailed his boat to totally different and unknown shores, and in the dark. The odds are that he and his
boat will not survive the trip. On its jou rney of life, the human body is just like a sail boat. If the mind abandons purpose and forgets the design of
the body, and gives in to the overstimulation of the palate with artificial and non-representative products ( such as
spices), in the long run, the body chemistry may not be able to deal with cons tant false informati on and not suff er
damage. It is primitive and simplistic thinking that one could easily lace water with  all sorts of pleasure-enhancing chemicals
and substitute these fluids for the natural and dean water that the human body needs. Some of these chemicals,
caffeine, aspartame, saccharin and alcohol, through their constant lopsided effect on the brain, unidirectionally—
single mindedly—p rogram the body chemistry w ith results contrary to the natural design of the body. Very much like
the sail boat in the dark that will get beached in uncharted shores if its sailor gives in to the pleasures and
exhilaration of fast sailing in place of sticking to the rules of sai ling with safety in mind, the intake of wrong fluids will
affect the life of anyon e who  continually consumes them. As it has been explained so far, the human body has many different indicators whe n it runs short of water. At these
times, it needs only water. As it has been explained, it will com plicate matters if one gives the body artificia l taste-
enhancing fluids on a regular basis and in full substitution of the water needs of the body. One should remember that caffeine is sim ilarly an addictive drug, the use of which has become "legal." Children, in
particular, become vulnerable to the addictive properties of these caffeine-containing beverages. Stimulating the
body at the early stages of life of a child with pleasure-enhancing chemicals in beverages, in some will program the
senses to use harder addictive drugs when they reach school age. Thus, the long-term and constant use of sodas in general, and diet sodas in particular, should be assumed to be
responsible for some of the more serious health problems of our socie ty. Disto rting the physical appearance of the
body as a result of excess f at storage is the first step in this direction. Some manufactu red beverages should only
be used sparingly, if at all, by younger people, whe n the right programs for the future health of a child is the aim of
parents. Dr. Marcia Gutkowski is a nutrition consultant. After reading my book, she convinced her daughter Donna to begin
changing her habit in fluids intake. The result has astounded the mother and daughter. The following is the
transcript of Donna's testimonial. Dear Dr. BatmanghelidjApril 25,1994 I
My mother asked, that I write to you and tell you about my recent weight loss success. I know that I could have a
much  more successful loss if I would follow your formula and curb my eating habits, along with starting a regular
routine of exercise. Howe ver just getting myself to get off of 6 to 8 cans of Mountain Dew a day is a miracle in itself. Within the last 9 months to a year, I have successfully been able to keep 35 excess p ounds of baggage off. I am
able to wear clothes that I thought would never touch my body again. I also have just about reached my goal size
for my upcoming wedding. Eve n my fiancé had to admit that lam looking much  better than when he first met me five
years ago. My success has been contributed to faithfully drinking 1/2 my body weight in ounces in water every day. Wherever I
go, so does my water. To work, shopping, even my long 7 hour long car rides. (That does make for a lot of rest area
stops, but they are worth it.) I do treat myself to an occasional mineral water or beer when I go out, but I have
usually gotten my quota of water in for the day. One interesting thing that I have noticed howeve r is that once I have finished drinking my quota of water, I have
absolutely no desire to drink anymore. Also I have found that I'm not thirsty a nymore and it will usually take me
awhile to drink some other type of beverage whether it be juice, milk, beer, mineral water, etc. I am looking forward to Octo ber 1st which is my wedding day when I can walk down the aisle looking better than I
have looked in 15 years, since I graduated from high school. It will also be nice to put my weight on my new drivers
license without having to cringe for the first time in my life. Thanks for the smaller me!!!! Donna M. Gutkowski
It is now February of 1995. Donna is happily married.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Failing a capacity adjustment to the
"water volume" by th e blood vessels, gases would separate from the blood and fill the space/causing "gas locks. " This property of lumen regulation for fluid circulation is a most advanced design within the principle of hydraulics
and after which the blood circulation of the body is modeled. Shunting of blood circu lations a normal routine. When we eat, most of the circulation is directed into the intestinal
tract by closing some capillary circulation elsewhere. When we eat, more capillaries are opened in the
gastrointestinal tract and fewer are open in the major muscle systems. Only areas where activity places a  more
urgent demand on the circulatory systems will be kept fully open for the passag e of blood. In other wor ds, it is the
blood-holding capacity of the capillary bed that determines the direction and rate of flow to any site at a given time. This process is naturally designed to cope with any priority work without the burden of maintaining an excess fluid
volume in the body. When the act of digestion has taken place and less blood is needed in the gastrointestinal
region, circulation to other areas will open more easily. In a most indirect way, t his is why w e feel less active
immediately after a meal and ready for action after som e time has passed. In short, there is a mechanism for
establishment of priority for circulating blood to any given area—some capillaries open and som e others close. The
order is predetermined accor ding to a scale of importance of function. The brain, lungs, liver, kidneys, and glands
take priority over muscles, bones, and skin in blood distribution—unless a different priority is p rogrammed into the
system. This will  happen if a continued demand on any part of the body will influence the extent of blood circu lation
to the area, such  as muscle development through regular exercise. WATER SHORTA GE: POTENT IALS FOR HYPERT ENSI ON
When we do not drink enough water to serve all the needs of the body, som e cells become dehydrated and lose
some of their wat er to the circulation. Capillary beds in some areas will  have to close so that some of the slack in
capacity is adjuste d for. In water shortage and body drought, 66 percent is taken from the water volume normally
held inside the cells; 26 percent is taken from the volume held outside the cells; and 8 percent is taken from blood
volume (see Figure 13). There is no alternative for the blood vessels other than closing their lumen to cope with the
loss in blood volume. The process begins by closing some capillaries in less-a ctive areas. Ot herwise, where will the
balance come from to keep these capillaries open. The deficient quantity must come either from outside or be
taken from another part of the body. It is the extent of cap illary bed activity throughout the body th at will ultimately determine the volume of circulating
blood. The more the muscles are exercised, the more their capillaries will open and hold a greater volume of blood
within the circulation reserves. This is t he reason why  exercise is a  most impo rtant compone nt for physiol ogical
adjustments in those suffering from hypertension. This is one aspect to the physiology of hypertension. The capillary
bed must remain open and full and offer no resistance to blood circu lation. When the capillary bed is clo sed and
offers resistance, only an increased force behind the circulating blood will ensure the passag e of some fluids
through the system. Another reason why th e capillary bed may become selectively dosed is shortage of water in the body. Ba sically,
water we drink will ultimat ely have to get into the cells—water regulates the volume of a cell from inside. Salt
regulates the amount of water that is held outside the cells—the ocean around the cell There is a very d elicate
balancing process in  the design of the body in the way it  maintains its co mposition of blood at the expense of
fluctuating the water content in some cells of the body. When there is a shortage of water, som e


 48
Zen Buddhism, 12, 17, 144, 147,
150, 151, 217 A1out the Author
VALENTIN CHu was born and educated in Shanghai. As a winner
of an international writing award, he was invited to be a guest ob
server at United Nations headquart ers in New York. He worked
as a correspondent for Time magazine in Hong Kong, then as an
editor at Time-Life Books in New York and, later, at Reader's Di
gest General Books. His byline articles have appeared in Time,
L�fe, US. News & World Report, The New Leader, and the US. Con
gressional Record, and in periodicals in Britain, France, Italy, and
the Far East. For the past decade, Chu has been a student of an
cient Chinese sexology. He has always been fascinated by the in
terplay between East and West, in sexology and other fields. He
now lives in the San Francisco Bay area.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        TASSELED SPEAR : peniS
TSA I-PU: see Pluck-and-nurture
TWIN LOTUS PEAKS : female breasts
TZ U: form of poetry combining the classical and the vernacular
vAS T FOUNT AIN: female urethral orifice
WATER FROM THE HEAVENLY POOL: saliva
WHEAT BUD: two inches inside the vagina
YANG: masculine sexual energy
YANG IMPLEMENT: peniS
YANG PEAK: peniS
YAN G STEM : peniS
YEN-SHIH: volupt uous poetry
YIN: female sexual energy
YIN-CHIAO: "sexual junction "; sexual acup oint belo w the navel
YIN GATE: vagina
YUN-YU: "clouds and rain"; literary meta phor for sexual inter
course
ZEN BUDDHISM : Chinese form of Buddhism based on India's
Maha yana lluddhisr n and influenced by Taoism Glossary. p MAJOR CHINESE DYNASTIES
Age of the Five Rulers (legendary pe riod)
Hsia
Shang-Yin
Chou
Era of Spring and Autumn
Era of Warring States
Chin
Han
Era of Three Kingdoms
Western Tsin
Eastern Tsin
Era of South-North Dynasties
Sui
Tang·
Era of Five Dynasties
Sung
Southern Sung
Yuan (Mongol)
Ming
Ching (Manchu) C. 2852-2205 B. C.<|eot_id|><|begin_of_text|>
Q: What is the term for a form of poetry combining classical and vernacular elements?,
A: TZ U
Q: What is the name of the 17th-century erotic novel translated by Richard Martin?,
A: The Dream of the Red Chamber
Q: Which Chinese dynasty is mentioned as having a strong influence on the author's work?,
A: Yuan
Q: Who is the author of the book?,
A: VALENTIN CHU
Q: What is the term for a type of Buddhism that emphasizes the attainment of enlightenment through sexual activity?,
A: Vajrayana
Q: What is the name of the Chinese dynasty that is mentioned as having a significant influence on the author's work?,
A: Yuan<|eot_id|><|begin_of_text|>Copyright © 2015 by Michael A. Singer
All rights reserved. Published in the United States by Harmony Books, an imprint of the Crown
Publishing Group, a division of Penguin Random House LLC, New York. www.crownpublishing.com
Harmony Books is a registered trademark, and the Circle colophon is a
trademark of Penguin Random House LLC. The Surrender Experiment™ is a trademark of Shanti Publications, Inc.
Library of Congress Cataloging-in-Publication Data is available upon
request. ISBN 9780804141109
eBook ISBN 9780804141116
eBook design adapted from printed book design by Amanda Dewey
Cover design by Fort & Jess Morphew
Cover illustration by Shutterstock/David M. Schrader
v4.1
aTo the MastersC o n t e n t s
Cover
Title Page
Copyright
Dedication
Acknowledgments
Section I
W a k i n g  U p
The Premise
1. Not with a Shout—But with a Whisper
2. Getting to Know Me
3. The Pillars of Zen
4. Absolute Silence
5. From Absolute Peace to Absolute Turmoil
6. South of the Border
7. Disconnecting the Panic Button
8. Unexpected Inspiration
9. The Promised Land
10. Building a Sacred Hut
11. Get Thee to a Monastery
12. When the Disciple Is Ready, the Master Appears
Section II
T h e  G r e a t  E x p e r i m e n t  B e g i n s
13. The Experiment of a Lifetime
14. Life Takes Charge
15. The Prince and the Pauper
16. Following the Invisible into the Unknown
17. My First Job Interview
18. Letting Go of the Rope
19. Acceptance, Acceptance, and More Acceptance
20. The Most Important Thing I Was Ever Asked to DoSection III
F r o m  S o l i t u d e  t o  S e r v i c e
21. The Call of a Living Master
22. Shaktipat
23. Gainesville Hosts a Guru
24. The Temple Is Built
25. Opening the Heart Chakra
26. Get Thee to an Ashram
Section IV
T h e  B u s i n e s s  o f  S u r r e n d e r
27. A Company Is Born
28. The Master Builder
29. Community Banking
30. The Ever-Expanding Temple of the Universe
31. Metamorphosis of a Creature
Section V
S o m e t h i n g  P r i c e l e s s  I s  B o r n
32. From the Personal Self to the Personal Computer
33. The Birth of The Medical Manager
34. The Early Programmers
35. Preparing for Launch
Section VI
T h e  F o r c e s  o f  N a t u r a l  G r o w t h
36. The Foundations of a Successful Business
37. The Industry Knocks on Our Door
38. The Temple Keeps Growing
Section VII
W h e n  D a r k  C l o u d s  B e c o m e  R a i n b o w s
39. A Touch of Magic
40. The Scary Messenger of Change
41. The Foundation Is Built for the Future
42. Meanwhile—Back at the Ranch
Section VIII
E m b r a c i n g  E x p l o s i v e  E x p a n s i o n
43. The Medical Manager Sprouts Wings
44. Medical Manager Corporation—MMGR
45. Becoming CEO
46. The Internet and Health Care
47. Merging—But Not with the Universe
48. Building Rome in a Day
49. Hanging Out in Washington
Section IX
T o t a l  S u r r e n d e r
50. The Raid
51. Attorneys, Attorneys, and More Attorneys
52. United States of America v. Michael A. Singer
53. Preparing a Defense
54. The Constitution and the Bill of Rights
55. Divine Intervention
56. Returning to the Beginning
About the Author
More by the AuthorA c k n o w l e d g m e n t s
In t ruth, life is  really the aut hor of this book. She is the
one who manifested the flo w of events that were so
powerful and fascinating they demanded narration. But
life need ed me  to put pen to p aper if her greatness was to
be mem orialized. To that end, she sent exactly the right
people at exactly the right time to bring The Surrender
Experiment  into fruition. It is  with hum ility and heartfelt thanks that I tell you
of the phenomenal job that my product manager, Karen
Entner, did on this book. Her tireless and selfless service
has inst illed this work with a sense of commitment and
perfection rarely found in this world. I w ould  also like to take this opportunity to thank my
editor, Gary Jansen, from Crown Publishing, for all the
hard work and great suggestions he contributed. As
would be expected, life prov ided the absolutely perfect
editor to assist me in giving this testimony to her
greatness. This bo ok had many early readers, all of whom deserve
thanks. I would like to single out James O’Dea, Ursula
Harlos, and Stephanie Davis, who contributed detailed
suggestions on  draft after dra ft during the early stages of
writing. I n ow get to a cknowledge yo u, the reader, for having
the interest and taking the time to read about this
phenomenal experiment. May we all learn to appreciate
our live s in this amazing universe—a little bit more each
day.S e c t i o