 I'd spend at home before jumping right back into my
normal routine on Monday. Irwin continued to look at me as we drove, and Corinne
whispered to me that he was waiting for me to tell him how big he had grown since I
went away. I suppose I didn't make enough fuss over him at the depot, so I acknowledged the fact that he had grown so tall, and he beamed satisfactorily.
   After arriving home, we talked of my experiences for hours, of the people I met, and
some of their amazing cases of recovery under natural living--many of whom were given up by their doctors, as in my case. Corinne still couldn't believe the way I
looked. She said it was as if I had been reborn; and the truth of the matter is that I
really felt reborn. This was probably the motivating force in her strong determination
to change our way of life as soon as possible to one that would assure the attainment of health.

Dr. Goldstein and his wife, Corinne
   Corinne was already formulating plans to depart from our so-called "normal" or "conventional" way of living. Since Natural Hygiene requires a certain degree of self-discipline, some sacrifice, if you will, and almost seems to go against most things
we've been led to believe are correct or true, many people can't make this change
overnight and require a gradual transition period. But Corinne was able to do this at
once because she accepted the fact and knew that it was right. She began by
eliminating all meat from our home. Then she went through the cupboards and threw
out the items that were harmful to the body or had no place in proper nutrition, such
as canned foods, processed foods, anything containing food additives, coffee, tea, alcohol, tobacco, salt, white sugar and its products, white flour and any of its
products, chocolate, soda pop, candy, potato chips, and all other junk foods.
   This cleaning accomplished, we went to the market and purchased enough fresh
produce to stock our two refrigerators. There was an abundance of raw, fresh fruits
and vegetables. We went to a health food store and purchased a variety of raw nuts
(peanuts, cashews, pecans, almonds, filberts, Brazil nuts), seeds ( pumpkin and
sunflower) and such dried fruits as raisins, figs, and dates. The reason we used the health food store was that the nuts and seeds (our source of concentrated protein) are
raw, unsalted, and unadulterated; the dried fruits are sun-dried, unsprayed, unsulfured, and poison-free.
   By Monday morning, our family was ready to begin its adventure into Natural
Hygiene (natural living). Breakfast for Corinne, Irwin, and me consisted of fresh
grapefruit, oranges, and nuts, while little Darryl had to be maintained on an infant-
type diet, although he was alternated on ra w, unpasteurized goat milk, fresh fruit and
vegetable juices, and pureed fruits and vegeta bles. You could call it baby food, but it
wasn't commercially adulterated. We made it fresh and pure each meal. The goat milk
had been used after Corinne stopped nursing Darryl. If possible, every mother has an
obligation to nurse her child to give it a proper start in life and I feel it negligent if she
does not nurse for reasons of vanity. Nursi ng is as natural as breathing and gives the
infant marvelous benefits that cannot be gotten from chemical formulas, which do not
supply the infant's needs of life or allow it to attain optimum health. Today's
pasteurized cows' milk is no better and really has no place in the human diet after the
teeth have erupted. Only the human continues to drink milk after weaning.
   My family loved their breakfast and was looking forward to lunch, which was a
fresh fruit plate with a variety of fruits to  select, such as apples, bananas, berries,
melons, pears, grapes, dates, and peaches (which were still available). Supper was
also anticipated, which consisted of a huge raw vegetable salad (romaine lettuce,
celery, carrots, cucumber, green pepper, cabbage, and cauliflower). The salad was
pureed for Darryl. We also had a steamed vegetable (green beans) and a brown rice casserole. The meals were very simple and I' ve never seen my wife and children enjoy
eating as much as they did on that first day. However, the meals were only a sample
of how and what we eat and are not to be construed as the be-all and end-all of our
existence. A later chapter will cover, in more detail, the how, what, and why of the vegetarian diet and its rationale.
   Coincidental as it may seem, my older son Irwin, who had been living
"conventionally," had developed so-called alle rgies over the past six months or so. He
was sneezing, coughing, wheezing, and his nose and eyes were ever "running" and
itching terribly. He was just under four years old, but we saw personality changes
taking place due to his constant irritation and suffering. The doctor who examined him, just before I went away, said Irwin was suffering from allergies and would need
some 150 patch tests made on his back (which  we wouldn't allow) and then he would
be required to take drugs perhaps the rest of his life to "control" the symptoms. We
were also instructed to get rid of the wool blankets, the feather pillows, the dust on the
floor, and, last but not least, our two cats which had been in our household for years.
Nothing was mentioned about diet by the doctor, who considered it vaguely relevant to health.

Dr. Goldstein's two sons, Irwin, 16 years old,
and Daryl, 13 years old, both raised as vegetarians
for the last 12 years. Also pict ured is the boys' pet cat, Pokey.
   Within several weeks on the vegetarian program, eating most of the foods raw or
unfired and avoiding the items mentioned a few pages back, all of Irwin's symptoms
began lessening until they had completely disappeared two or three months later. (It is 12 years later as of this writing and we still have cats, wool, feather pillows and dust--
forgive me, Corinne--however, Irwin has had no recurrence.)
   We have watched both our boys grow a nd thrive on a properly handled vegetarian
diet with periodic short fasts. Their physical and mental development has been a
beautiful thing to watch. (In this year of 1976; Irwin will be 16 years old and Darryl
will be 13 years old.) We have raised them virtually free of disease. Irwin was almost
four years old when we entered Natural Hy giene, so he did have a vaccination, but
has had no inoculations since. Darryl has had one vaccination. Both boys, early in our
transitional stage, did contract one of the childhood diseases. But up to the present
time, they have had no childhood diseases, as their natural resistance and immunity
has been built to function at a peak as a result of nourishing their bodies with live foods.    Neither boy has any dental caries (cavities) and they don't drink fluoridated water or
use fluoridated toothpaste. Oh yes, we've been told by many people that heredity plays a big role. Well, if heredity played such a big role, both our boys would have
cavities in every tooth in their mouths. Proper diet! Yes, proper diet is the key, particularly begun right from birth and even ideally begun in the prospective parents.
   This reminds me of an incident that occurred with my dentist. Over the years, as my
mouth became a silver mine, he remarked about my poor dental health. There was
much tartar and plaque deposited on the teeth, while the gums were an unhealthy dark
red and bled quite easily and freely at the slightest touch of a toothbrush. However, several months after returning from my firs t fast, I went in for a check-up and the
dentist was amazed at the remarkable change s that had taken place. (He talks about it
to this day.) Tartar and plaque were comp letely gone and the gums exhibited a healthy
pink color and did not bleed easily, a fact I demonstrated by scraping a dry bristle toothbrush across my gums.
   Six months after my return home, I decided to pay a visit to Dr. Kale. My weight
had leveled off at about 160 pounds, my blood pressure had stabilized at between 115/75 to 120/80 (where it has remained all these years) and I must say I looked great.
Upon entering Dr. Kales's reception room, I was warmly greeted and ushered into his
private office by the nurse. A short time later, Dr. Kale entered and we shook hands as
he volunteered how marvelous I looked. He sat down, propped up his feet and asked
me to tell him "all about it." He listened a ttentively as I related the entire experience.
When I finished, he sat back, glanced up at the ceiling, and with a slight air of medical
haughtiness, told me it was psychological, that I was probably going to have a
remission anyway, and that mentally I knew something was being


 that if
we are seen for who we really are, we won’ t be loved. We don’t feel worthy
because once, someone told us we weren’ t and we need to not be worthy to
be accepted. W e fear that if we are really great, we’ll be abandoned by those
who love us. We fear stepping out of our comfort zone because it won’ t beperfect and then we’ll die. Thes e ways of thinking and early patterning set
the stage for self-sabotage. The coping mechanisms we used to survive
growing up don’ t work for us as grown ups.
Self-sabotage is often self-protection gone wrong: a part of us doesn’ t
believe it’s safe to make a change, so we stay stuck in the old. Tapping
addresses this stuff—outgr own coping mechan isms—quite well. Try these
and get more specific:
Even though a part of me doesn’ t believe it’ s safe to succeed …
Even though a part of me believes I can’t do it, or that it’s impossible
…
Even though (I’ve got this problem) … I see that there might be a good
reason for me acting this way; this strategy has helped me survive in
the past.
Acknowledging the part of you that’s self-sabotaging for perceived safety
as your protector will allow you to be on the same team. Working together,
you and the “protector” can begin to understand how the behavior affects
you. You can uncover the behavior ’s roots and triggers that set you off,
begin to make dif ferent choices, and finally, collapse the issue entirely.
So how do we begin unraveling these self-protective pattern s that are
actually hurting us?
Sabotage and Accepting Y ourself
Let’s start with accepting yours elf, sabotaging behavior and all. Until you
bring some compassion and self-acceptance to yourself just as you are,
change will be very difficult. Remember, you are dealing with big fears and
big need s, most  of them stemm ing all the way back to early childhood.
Consider creating sample setup statements along these lines to start
developing feelings of self-acceptance right where you are :
Even though I did it again, I deeply and completely accept myself.Even though I am upset about what just happened and my role in it, I
deeply and completely accept myself.
Even though I’m not sure I’ll ever be able to make the changes I want
in my life, I deeply and completely accept myself anyway.
Tapping softens up the hard feelings around sabotage. You can tap EFT
rounds on all the various feelings you find.
Ask yourself how you would treat your best friend if they had done what
you did again. Would you condemn your friend for having a problem or
support and embrace them in their need? Model the same compassionate
behavior toward yourself.
When you have to get rid of the problem behavior right now, this is your
panic button talking, and nothing else is going to happen while that panic
button is on, including resolving  the roots of your self-sabotage. Once you
begin to realize how sabotage is affecting you, it can be deeply troubling to
your conscious mind and ego. Rather than fixing it right away, acknowledge
that you’re working on it and accept your situation—you’re understanding
more about your life and your self, right? Once acknowledged, your panic
button can switch of f.
Here are some phrases to consider:
Even though I want this (name your sabotage) gone right away, and I
can’t believe I haven’ t resolved  it yet, I love myself, and I’m trying to
be grateful for the opportunity to gain a deeper understanding of myself
and who I am.
Even though I need to get rid of this right now, I want to include all of
me in this process, even this part of me that I can’ t stand!
If You’ve Got Shame, Blame, and Guilt in the W ay, Work with It!
Use what you’ve got—it’ s great material for change. Shame, blame, and
guilt are the glue holding many unhelpful behaviors in place.  When you
mess up, do you believe that you deserve everything you get, or that
somehow you earned it? When you fall into these common booby traps ofshame, blame, and/or guilt, it’s hard to get to the root origins—the
emotional drivers and ener gy disturbances—that compel the sabotage.
Did a central figure in your growing up years regularly tell you “You
ought to be ashamed of yourself?” But seeing that through an adult’ s eyes,
does it make sense for a 5 or 6 year old to be ashamed of being curious, or
for wanting to eat all the cake? Our culture is laden with shame,  blame, and
guilt. Many of our ancestors also suffered and were kept in line using those
same negative ideas. Luckily we can begin to change all that with EFT.
Here are some simple starters for working with these three troublesome
ideas:
Even though I’m ashamed/guilty/humiliated at what just happened,
what if I’m still a good person?
Even though I’m so guilty for making that mistake again, what if I
could offer some compassion instead, since beating myself up has
never worked.
Even though I feel really ashamed of myself for messing up again,
would I be so hard on my frien d or partner if they had “fallen off the
wagon” again?
Even though I’m hearing Mom/Dad/the teacher ’s voice saying “You
ought to be ashamed of yourself” or “Shame on you,” I choose to be
proud and love that younger me.
Even though I messed up again, I am still a good person, worthy of
love, respect, care, and compassion.
General as they are, these phrases are starting points for you.
Make Y our Self-T alk W ork for Y ou
Tune into a specific area of your life that you are currently sabotaging.
Listen for those negative though ts, the inner critic, the constant  self-talk in
the back ground. They are there; we have up to 60,000 thoughts a day and a
majority of these can be negative. Here’ s some examples to get you started:I can’t do that. It will never work. Who do I think I am? Why would they
pick me? I’m not good enough. What if they see me and know the truth?
Use these negative self-talk phrases to create your tapping setup statements.
Write the crazy things that you think and tell yourself, take a look at the list
—it might be enough to bring back sanity. Tap on them. Pretend  you are an
anthropologist from some planet far away in the galaxy, studying the
foreign culture of You. Get really curious.
Focus on What’ s Right
Focusing on what’ s wrong, not what’ s right, isn’t just a family issue, it’s a
cultural issue, and probably a biological one, as well. We were made to
survive, with a 24/7 survival radar looking for dangerous situations—in
other words, what’ s wrong. Com pensate by noting what’ s right. It takes half
a second to notice and memorize what’ s wrong, compared with twelve
seconds to absorb something good or positive. So savor the positives, even
if it’s as simple as a kind word a stranger said, a beautiful photograph, you
name it. You’ll find that focusin g on what’ s “right” is a lot easier on you,
while beating yourself up merely locks the problem in more completely.
Consider creating a gratitude journal, and take your time to write what you
appreciate and are grateful for every day in your life. Remember to be
positive in simple ways, such as letting someone else go first in line,
smiling, expressing gratitude every time something feels good during your
day, and expressing thankfulnes s for opportunities to heal and learn when
things don’t go so well in your day. And don’t forget to tap—yo u build your
good, appreciation, gratitude, and happy muscle by exercising it many times
a day.
Who Else in My Family Does This?
You might ask: Who else did I see beating themselves up? About what? Do
you believe you have inherited this issue so you can’t possibly change?
Start tapping on a belief that may feel real but isn’t true. Try tapping on any
early childhood events where you witnessed a loved one feeling  hopeless or
being too hard on him or herself.Explor e Your Beliefs Relating to Y our Own Self-Sabotage
It’s common for people to belie ve it’s impossible to change old, ingrained
habits and patter ns. But what if that itself is simply a belief and not what’ s
true? Could it be that you learned to be a certain way, to be accepted as part
of the family system? Is there a time you can remember that you weren’ t
“this way”—scattered, overweight, or unable to ask questions or stand up
for yourself?
What’ s underneath the “it’ s just the way I am,” for you?
Childhood Origins of Sabotage
Children under the age of seven typically view their parents as all-powerful,
and if anything is wrong, they quickly take on the blame rather than looking
at their parents with a critical eye. To survive, children quickly learn
survival skills within their family in order to get what they need—love,
acceptance, and approval. Child ren quickly absorb belief systems and ways


 e r  o f  G o d  i s  p r e s e n t  i n  t h e
v e r y  n a t u r e  o f  t h i n g s.

R e d e m p t i o n

I  o n c e  s p o k e  a t  a  s e m i n a r  h e l d  f o r  w o m e n  o n  p r o b a t i o n  o r
p a r o l e  i n  t h e  f e d e r a l  j u s t i c e  s y s t e m.  M a n y  h a d  s e r v e d  t i m e
— s o m e  a  l o n g  t i m e — i n  p r i s o n.  A l l  o f  t h e m  w e r e  d e s p e r a t e
t o  l e a d  a  n e w  a n d  d i f f e r e n t  k i n d  o f  l i f e,  a n d  t h e y  c a m e  t o  t h e
s e m i n a r  i n  h o p e s  o f  l e a r n i n g  h o w.  B e f o r e  I  s p o k e,  a  w o m a nc u r r e n t l y  o n  p a r o l e  a n d  d o i n g  v e r y  w e l l  t o l d  h e r  s t o r y.  I  w a s
m e s m e r i z e d  b y  h e r  t a l k,  w h i c h  w a s  a  p r o f o u n d  a n d
c o m p e l l i n g  t a l e  o f  r e d e m p t i o n.
M i c h e l l e  h a d  s e r v e d  f i v e  y e a r s  i n  j a i l  f o r  a  d r u g - r e l a t e d
c r i m e,  a n d  a t  t h e  t i m e  o f  h e r  s e n t e n c e,  h e r  f o u r - y e a r - o l d  s o n
w a s  t a k e n  t o  l i v e  w i t h  h e r  e l d e r l y  p a r e n t s.  W h e n  s h e  w a s
r e l e a s e d  f r o m  j a i l,  s h e  h a d  h e r  c h i l d  a n d  v e r y  l i t t l e  e l s e.
T h r o u g h  a n  a n o n y m o u s  f e l l o w s h i p  a n d  t h e  g u i d a n c e  o f  h e r
p a r o l e  o f f i c e r,  s h e  l e a r n e d  s l o w l y  a n d  m e t i c u l o u s l y  h o w  t o
p u t  o n e  f o o t  i n  f r o n t  o f  t h e  o t h e r  a n d  b u i l d  a  n e w  l i f e.  H e r
s t r u g g l e s — t h e  f a c t  t h a t  t h e  o n l y  k i n d s  o f  j o b s  s h e  c o u l d
f i n d  i n i t i a l l y  w e r e  t h e  l o w e s t  p a y i n g  o n e s  a t  w h i c h  s h e  w a s
t r e a t e d  p o o r l y,  t h e  i n i t i a l  r e j e c t i o n  b y  p r o s p e c t i v e  e m p l o y e r s
w h e n  t h e y  s a w  o n  h e r  a p p l i c a t i o n  t h a t  s h e  w a s  a  c o n v i c t e d
f e l o n,  h e r  h a v i n g  t o  l e a r n  t o  c o n t r o l  h e r  a n g e r,  h e r
d i f f i c u l t i e s  w i t h  a n  a n g r y  y o u n g  s o n — w e r e  a l l  m e t  w i t h  a
d e e p  u n d e r s t a n d i n g  t h a t  t h r o u g h  t h e  g r a c e  o f  G o d,  a n d  o n e
d a y  a t  a  t i m e,  s h e  c o u l d  s t a y  s o b e r,  s h e  c o u l d  b u i l d  a  l i f e  f o r
h e r s e l f,  a n d  s h e  c o u l d  a v o i d  e v e r  r e t u r n i n g  t o  p r i s o n.  I n
t i m e  s h e  e n t e r e d  c o l l e g e,  l e a r n e d  h o w  t o  s u c c e e d  a s  a
s t u d e n t,  g r a d u a t e d,  a n d  t h e n  e a r n e d  h e r  m a s t e r ’ s  d e g r e e  i n
s o c i a l  w o r k.  A s  s h e  s h a r e d  h e r  h o p e  a n d  s t r e n g t h  w i t h  o t h e r
w o m e n  w h o  w e r e  w o u n d e d  i n  t h e i r  s o u l s  i n  m u c h  t h e  s a m e
w a y  t h a t  s h e  h a d  b e e n,  t h e  l i g h t  o f  G o d,  w h i c h  s o  c l e a r l y
h a d  b l e s s e d  h e r,  e x t e n d e d  t h r o u g h  h e r  t o  t o u c h  t h e m  a s
w e l l.
M i c h e l l e  s u f f e r e d  g r e a t l y  f o r  h e r  m i s t a k e s,  b u t  s h e
e x p e r i e n c e d  G o d ’ s  m e r c y  a n d  s h e  c a n  b e a r  w i t n e s s  t o  i tn o w  i n  t h e  l i v e s  o f  o t h e r s.  S o m e t i m e s  H e  u s e s  o u r  s u f f e r i n g
t o  h o n e  u s,  a s  i t  m a k e s  u s  m o r e  h u m b l e,  m o r e  c o n t r i t e,  a n d
m o r e  o p e n  t o  g u i d a n c e  w e ’ d  r e j e c t e d  b e f o r e.


 s t  i n  h e r  t h a t  s e e m e d  t o  m e  a  p o i g n a n t  r e f l e c t i o n  o f
t h e  s t a t e  o f  o u r  g e n e r a t i o n.  W e ’ r e  s t i l l  t e l l i n g  j o k e s,  b u t
n o t h i n g  s e e m s  a l l  t h a t  f u n n y  a n y m o r e.
W h a t  t h e  e v e n i n g  i m p r e s s e d  u p o n  m e  w a s  t h a t  w e  c a n ’ t
g o  h o m e  a g a i n.  T h e  s e v e n t i e s,  e i g h t i e s,  a n d  n i n e t i e s  o f  t h e
d i v i n e  M i s s  M  n o  l o n g e r  e x i s t.  T h e y  w e r e  a  f u n  p o i n t  i n
t i m e,  l i k e  a  r e a l l y  c o o l  p a r t y.  B u t  t h e  p a r t y  h a s  e n d e d,  a n d
t h e  w o r l d,  a s  s h e  p o i n t e d  o u t,  i s  n o  l o n g e r  s a f e  f o r  a n y  o f
u s.  W e  w e r e  l i k e  c h i l d r e n  i n  t h o s e  d a y s,  a n d  w e  a r e  c h i l d r e n
n o  m o r e.  I  s e n s e d  s h e  w a s  n o t  e n t i r e l y  k i d d i n g  w h e n  s h e
s a i d  s h e  h a d  t a k e n  a  c o u p l e  o f  y e a r s  o f f  t o  s u f f e r  t h r o u g h
h e r  m e n o p a u s e  i n  s i l e n c e.
M i d l e r  r e a l l y  d i d n ’ t  s e e m  a b l e  t o  t h r o w  h e r s e l f  h e a r t  a n d
s o u l  i n t o  t h e  o l d  j o k e s.  H o w  c o u l d  s h e?  I  c o u l d  i m a g i n e  h e ra r g u i n g  w i t h  s o m e o n e  o n  h e r  p r o d u c t i o n  t e a m :  “ O h  c o m e
o n,  B e t t e.  T h o s e  j o k e s  a r e  s t i l l  f u n n y!  T h a t  r o u t i n e  s t i l l
w o r k s!  T h e r e ’ s  a  w h o l e  n e w  a u d i e n c e  o u t  t h e r e  t h a t  h a s n ’ t
h e a r d  t h i s  s t u f f  y e t,  a n d  t h e y ’ l l  l o v e  i t! ”  H e r  r e s p o n s e — a t
l e a s t  i n  m y  i m a g i n a t i o n —  w o u l d  b e  t h a t  s h e ’ s  t o o  s i c k
a b o u t  t h e  s t a t e  o f  t h e  w o r l d  t o  d o  t h o s e  j o k e s  a n y m o r e.  H o w
c a n  w e  l a u g h  l i k e  t h a t  w h e n  t h e  w o r l d  i s  s o  m e s s e d  u p?
B e t t e  M i d l e r  l i t  u p  o n l y  t w o  t i m e s  d u r i n g  t h e  n i g h t :  W h e n
s h e  w a s  d e a d  s e r i o u s  a b o u t  p o l i t i c s  a n d  t h e  s t a t e  o f  t h e
w o r l d  a n d  w h e n  s h e  w a s  s i n g i n g  s o n g s  t h a t  w e r e  m u s i c a l l y
p r o f o u n d.
I  c o u l d  s e e  h e r  c o n u n d r u m,  b e c a u s e  s h e — l i k e  s o  m a n y
o f  u s — i s  n e i t h e r  h e r e  n o r  t h e r e.  S h e  i s  n o  l o n g e r  w h o  s h e
w a s  ( t h o u g h  s h e  c a n  m i m i c  i t  b r i l l i a n t l y ) — b u t  s h e  i s  n o t  y e t
w h o  s h e  i s  b e c o m i n g.  S h e  c a n  d o  t h e  o t h e r  t h i n g s  s t i l l —
D e l o r e s  t h e  F i s h  a n d  C l e m e n t i n e  a n d  E r n i e — b u t  I  s e n s e d
t h e y  w e r e n ’ t  q u i t e  a s  t r u e  t o  h e r  s o u l  a n y m o r e.  P e r h a p s  t h i s
i s  a l l  m y  p r o j e c t i o n,  b u t  i t  w a s  h o w  I  f e l t.  S h e,  l i k e  s o  m a n y
o f  u s,  n o w  s e e m s  i n  a  m i d d l e  z o n e,  w h e r e  r e a l  c h a n g e
h a p p e n s.  W e  a r e  s p i r i t u a l l y  t o o  b i g  a t  t h i s  p o i n t  t o  f i t  i n t o
t h e  a t t i t u d i n a l  c l o t h e s  w e  u s e d  t o  w e a r,  y e t  t h e  n e w  o n e s  a r e
s t i l l  h a n g i n g  i n  t h e  c l o s e t.
W h e n  y o u  t a k e  o f f  o n e  s e t  o f  c l o t h e s,  y o u  a r e  n a k e d  f o r  a
m i n u t e  b e f o r e  y o u  p u t  o n  a n o t h e r.  W h e n  a g e  i


 myself from doctors and medical
conventions; for I could not think for myself while listening
to the babblings of babeldom. I took the advice found in
Matt. 6:6. According to prevailing opinion, unless a doctor
spends much time in medic al societies and in the society of other doctors, takes postgraduate work, travels, etc., he
cannot keep abreast of advancement.

   This opinion would be true if the sciences of medicine
were fitted to a truthful etiology (efficient cause) of disease.
But, since they are founded on no cause, or at most
speculative and spectacular causes, as unstable as the sands
of the sea, the doctor who cannot brook the bewilderment
of vacillation is compelled to hide away from the voices of
mistaken pedants and knowing  blatherskites until
stabilized. By that time ostracism will have overtaken him,
and his fate, metaphorically speaking, will be that of the
son of Zacharias.

   An honest search after truth too often, if not always, leads
to the rack, stake, cross, or th e blessed privilege of
recanting; but the victim, by this time, decides as did the
divine Jew: “Not my will, but shine, be done;” or, as
Patrick Henry declared: “Give me liberty or give me
death!” The dying words of another great Irishman is the
wish, no d oubt, of every lover of freedom and truth:
   That no man write my epitaph; for, as no man
who knows my motives dares now vindicate them.
let not prejudice or ignorance asperse them. Let
them and me rest in peace, and my tomb remain uninscribed, and my mem ory in oblivion, until
other times and other men can do justice to my
character. When my country takes her place among
the nations of the earth, then, and not until then, let
my epitaph be written. (Emmet).

   The truth is larger than any man, and, until it is
established, the memory of its advocate is not important. In
the last analysis, is not the truth the only immortality? Man
is an incident. If he discovers a truth, it benefits all who
accept it. Truth too often must pray to be delivered from its
friends.

   I must acknowledge that I have not been very courteous
to indifferent convention; and the truth I have discovered
has suffered thereby. It has always appeared to me that the
attention of fallacy -mongers cannot be attracted except by
the use of a club or shillalah; and possibly my style of
presenting my facts has caused too great a shock, and the
desired effect has been lost in the reaction.

   That I have discovered the true cause of disease cannot be
successfully disputed. This being true, my e arnestness in
presenting this great truth is justifiable.

    When I think back over my life, and remember the
struggle I had with myself in supplanting my old beliefs
with the new —the thousands of times I have suspected my
own sanity —I then cannot be su rprised at the opposition I
have met and am meeting.

   My discovery of the truth that Toxemia is the cause of all
so-called diseases came about slowly, step by step, with
many dangerous skids.

   At first I believed that enervation must be the general
cause of disease; then I decided that simple enervation is
not disease, that disease must be due to poison, and that
poison, to be the general cause of disease, must be
autogenerated; and if disease is due to an autogenerated
poison. what is the cause of that autogeneration? I dallied
long in endeavoring to trace disease back to poison taken
into the system, such as food eaten after putrescence had
begun, or from poisoning due to the development of
putrescence after ingestion. In time I decided that poison ing
per se is not disease. I observed where poisoning did not
kill; some cases reacted and were soon in full health, while
others remained in a state of semi -invalidism. I found the
same thing true of injuries and mental shock. It took a long
time to devel op the thought that a poisoned or injured body,
when not overwhelmed by Toxemia. would speedily return to the normal, and when it did not, there was a sick habit —
a derangement of some kind —that required some such
contingency to bring it within sense -percep tion.

   To illustrate: An injury to a joint is often complicated
with rheumatism; the rheumatism previous to the injury
was potentially in the blood.

   Just what change had taken place in the organism which,
under stress of injury or shock of any kin d, would cause a
reaction with fever I could not understand until the
Toxemic Theory suggested itself to my mind, after which
the cause of disease unfolded before me in an easy and
natural manner. And now the theory is a proved fact.

   After years of pe rplexing thought and “watchful waiting,”
I learned that all disease, of whatever nature, was of slow
development; that without systemic preparation even so -
called acute systemic diseases could not manifest.

   In a few words: Without Toxemia there can be  no
disease. I knew that the waste -product of metabolism was
toxic, and that the only reason why we were not poisoned
by it was because it was removed from the organism as fast
as produced. Then I decided that the toxin was retained in
the blood, when ther e was a checking of elimination. Then the cause of the checking had to be determined. In time I
thought out the cause. I knew that, when we had a normal
nerve -energy, organic functioning was normal. Then came
the thought that enervation caused a checking o f
elimination. Eureka! The cause of all so -called diseases is
found! Enervation checks elimination of the waste -products
of metabolism. Retention of metabolic toxin —the first and
only cause of disease!

   Those who would be freed from the bondage of medi cal
superstition should study “Toxemia Explained.”

 Toxemia Explained

   NO ONE on the outside of the medical profession knows
so well as doctors themselves the great need of more
knowledge of what disease really is. Never in the history of
so-called medical science has there been so much research
work done as in the past decade; but with every new
discovery there follows very closely on its heels the stark
and stalking nemesis that chills the honest and earnest
researchers to the bone —the inevitable w ord Failure.  Why
inevitable? Because, back in the beginning of man’s
reasoning on the subject of his discomforts, his pains, and
his sicknesses, he made the monstrous mistake that
something outside of himself —outside of his own
volition —had wished him harm. Man being a religious
animal, he early thought he had in some manner offended
one of his many deities. The history of how man evolved
the idea of disease being an entity is too long to do more
than allude to it in a book of this kind. Any of the old
mythologies may be referred to by those who are curious
enough to look the matter up. That man is still saturated
with centuries of mythological inheritance was brought out
vividly when the germ theory was introduced. It answered
the instinctive for demoniacal  possession! At last man’s search for the demon —the author of all his woes —had
been rewarded, and a satisfactory apology could be made to
his conscience for all his apparent shortcomings. However,
seventy years of vicarious atonement for man’s sins by the
demon germ are waning, and reason be praised if the
microbe is the last excuse that man can make for his sins of
omission and commission before the throne of his own
reason!

   Medical science is founded on a false premise —namely,
that disease is caused by extraneous influences, and that
drugs are something that cures or palliates discomfort. The
term “medical” means pertaining to medicine or the
practice of medicine. Anything used in a remedial way
carries the idea of curing, healing, correcting, or affo rding
relief, and this doctoring is all done without any clear
understanding of cause.

   The words “medical,” “medicine,” “disease,” and “cure”
have become concrete in our understanding, and shape our
thoughts and beliefs. And so arbitrary are these bel iefs that
new schools and cults are forced to the conventional
understanding. They may declare that an impinged nerve is
the cause of any pathology. But they do not trouble
themselves to find why one impinged nerve creates a
pathology and another does not.      The psychologist does not trouble himself to explain why
worry in one subject causes disease and in another it does
not; why hope in one subject cures and in another it does
not; why negation does not always cure; why faith does not
always cure; beggi ng the question by declaring that there
was not faith enough, etc. No fool is a bigger fool than the


peated some other time; it n1ay result in orgasm; it may lead di
rectly to coitus.
Genital caressing may involve any of a number of tech niq ues :
stroking, pressing, rubbing, vibrating, tickling, thrusting, kiss
ing, nibbling, licking, sucking-all carried out with varying pres
sure, speed, and rhythm. Some people delight in continuous,
relentless caresses, while others prefer a teasing, repeated stop
and-go approach.
As all these genital organs are made of tender, sensitive tissue,
genital caressing is best begun with slow, light touches; it may
then progress to more active, speedier, heavier caresses. Such a
gradual buildup prepares the participants not only emotionally
but also physically; among other things, it promotes genital lubri
cation, without which any heavy, passionate caress would be un
comfortable, even painful. Different techniques of caressing suit
different zones of the pubic area. Light strokes and soft kisses are
most arousing to the insides of the thighs and groin. The cinnabar
field and a woman's mons veneris respond favorably to the mas
saging palm. The fleshy derriere can v..'ithstand much heavier ca
resses, such as kneading, squeezing, and light smacking. Stroking
the buttocks with an occasional side excursion to the perineum is
.. qutte arousing.
Oral-genital play ranges from lightly kissing a lover's genitals
to using the mouth and tongue as sexual organs in simulated cop
ulation. Some people find this thrilling, while others are repelled
by it. According to recent polls conducted by Redbook and other
magazines, a large majority of Americans in higher education and
income groups experiment with or regularly practice cunnilin
gus, fellatio, and such play.
One of the most erotically sensitive zones, and often one of
the most neglected, is the perineum, the site of a cluster of sexual
nerve endings. It corresponds to the hui-yin acupoint, which stim
ulates male erection as well as female desire. Caressing the per
ineum lightly with the fingers or the tip of the tongue is very
stimulating.
Many think of the anus as solely an excretory organ. Actually,
it is connected with sexual nerves, some of which are highly
aroused when the anus-washed very clean-is caressed. The French usc the tenn postillon aJ!t' to describe pressing and poking it
with a finger, andfeuillede rose (rose leaf) to describe licking it and
probing into it with the tip of the tongue. Anal caressing is a nut
ter of personal preference.
GENITAL SECRETIONS
The caressing and the kissing of the genitals inevitably involve
genital secretions, nature's ingenious preparation for coitus. By lu
bricating the sexual organs, these secretions facilitate intercourse.
As a pheron1one, they also act as a sexual attractant, arousing part
ners greatly. The ancient Taoists consider ed ample lubrication of
paramount importance for pleasurable sex. So do modern sexolo
gists, who suggest substitutes such as saliva or artificial lubricants
in case of emergency. As with food, natural ingredients are always
the best.
From a scientific point of view, genital secretions are similar
to saliva. The gen itals, if carefully cleaned, have a lower bacterial
count than the mouth.
Genital secretion from an aroused male comes as a clear, slip
pery liquid oozing fr om the mouth of the penis. It originates in
two pea-size glands just beneath the prostate, and several smaller
ones in the urethra. This secretion is not semen, although if the
man becomes highly aroused it may contain a small amount. In
the woman, a similar liquid is emitted from four vestibular glands
around the vagina opening. Under sexual excitement, the wall
of the vagina also "sweats" out a liquid, which at times can be
COpiOUS.
The semen ejaculated during male orgasm comes from the
testicles and the prostate. This sticky, milky fluid becomes more
liquid soon after exposure to air. As mentioned earlier, sexolo
gists report that some women ejaculate a fluid when they have a
deep uterine orgasm. This transparent liquid serves no biological
function and is believed by some sexologists to enhance sexual
pleasure.
Warning: Unless a couple has had a strictly monogamous rela
tionship for years, and each partner knows of the other's sexual
history, and has tested negative for HIV, it is not safe to indulge in
any love-play or coitus that involves the exchange of bodily fluids. Tilt· Alcllt'my �fD£•sirc
197 ANCIENT SECR ETS FOR MODERN LOVE RS
CARESSING THE MooN GROTTO
Kissing and caressing by her lover normally arc sufficient to
arouse a woman so that her moon grotto is lubricated and her
clitoris is erect. Her partner can easily ascertain this by occasional
quick forays to the vaginal area when he is fondling her thighs and
buttocks. The clitoris is very sensitive to touch. Its shaft rather
than its sensitive tip should be caressed; in some women the tip
can stand only the lightest touch, and a heavy caress could be un
comfortable. Next are the labia minora, or inner lips, of the vulva.
By alternately caressing the clitoris and the vulva, fust lightly,
then moderately, a man may intensify his partner's pleasure
rapidly. By stroking along the labia minora and then around
the rin1 of the vagina opening with his middle and index fin
gers, he can induce more lubrication to flow. If he scoops up these
secretions with his fingers, he can rub the shaft of the clitoris
with them. If the woman spreads her thighs wide, the classics
indicate, she is responding favorably to the manual love-play.
When her partner gets this signal, his fingers can probe deeper
into her moon grotto. He can intensify her sensations by using
one or two fingers to go deep, touch her flower heart, and stroke
it lightly.
If the love-play is aimed at the woman's orgasn1, the man
can bring her to climax by stimulating her clitoris. Son1e won1en
arc capable of multiple orgasn1s through clitoral stitnulation.
A few passionate women can go fron1 orgasn1 to orgastn for a
considerable tin1e. The nun can bring her to a n1uch ntore in
tense uterine orgasnt by caressing her G spot; tnany won1en,
however, appreciate a deep orgasn1 better during coitus, if the
nun knows the right positions and dynatnics. He can find the
G spot by inserting his ntiddk and index tingers about two inches
inside the opening of the grotto. With his fingL'r pads facing
the front wall of the grotto canal, he tnassagcs exploringly. He
can tell fron1 the wornan's rl\Ktion \vhether he has found the
bean-size spot, which tnay prot rude slightly upon stintulation.
l)nce thl·re, he can press the spot lightly and rhythntically. By
pushing down on her n1ons veneris with the paint of the other
hand at thl' sante tinH.'. the nun can increase the pressure on the
(;spot. CARESSING THE jADE STALK
Caressing the tnalc genitals can be tricky. depl'nding on whether
the man is to ljaculate or not. If he is not, eithl'r he should be con
versant with the techniques of orgasn1ic brinknunship. or there
should be prior agreen1cnt on what signals he should give the
wotnan to stop as soon as he senses the approach of his crisis. An
experienced wontan can sensl' when the n1an is ncar the brink
even without his signaling. and beat a hasty retreat. But since a
tnan's power to hold back n1ay vary fron1 tirnc to time, it is always
safer to prearrange son1e signals.
Fondling the jade stalk is best done by first lightly stroking
the perineun 1 with the fingertips. The woman's fingers then move
softly to the back, bottom, and front of the scrotum with half
tickling, half-soothing caresses. As the scrotum is the most vul
nerable part of the man's body, the woman should stroke and
tickle the testicles delicately. Pinching, squeezing, or nipping them
is not love-play; it may cause excru ciating pain, injury, or dis
ability. After fondling the man's testicles, the woman's fingers
move to his erect stalk. By gripping firmly near the tip with her
palms and fingers, and moving her grasp toward the base, she
makes its skin more taut. This exposes and tightens the engorged


 and disappearing in our experience.
They are added to us and subsequently removed from us. They cannot, there -
fore, be essential to us.
     However, there is one element of our experience of ourself that remains
consistently present throughout all changing experience, namely, the fact of
knowing, being aware or awareness itself. It is that to which we refer when
we say simply ‘I’ or ‘I am’, before what I am has been coloured, qualified or
conditioned by experience. It is the constant factor in all changing experience.
     In fact, the presence of awareness is not constant in time; it is ever-present
now. It is only said to be constant in relation to the impermanence of things.
However, being limited, the mind has no knowledge of the eternal and,
54the silent presence of awareness
therefore, construes it in a way that is consistent with its own limitations.
It conceives the ever-present as the everlasting.
     However, if we refer directly to the experience of being aware, that is,
if awareness refers directly to its experience of itself, there is no thought pres -
ent and, therefore, no knowledge of time. In its own experience of itself,
awareness is simply ever-present. It is eternal.
     It is from the ever-present nature of awareness that experience derives its
singularity. A typical movie comprises approximately 150,000  frames, but
when we are watching it we don’t think we are experiencing numerous
images; we feel we are watching one movie. The movie derives its unity from
the singularity of the screen.
     Likewise, we are always having only one experience, from which thought
abstracts and conceptualises what is referred to in Buddhism as ‘ten thousand
things’. What is it that unifies the apparently disparate elements of our
experience? Awareness, the silent presence behind and within all experience.

The presence of awareness is not something that we become, although in
almost all cases its recognition requires some investigation. It is simply our
essential, irreducible nature or true self, the ever-present background of all
changing experience.
     Just as a person in a cinema watches a movie, enjoying the good and bad
characters alike, so we, awareness, witness or are aware of the entire spectrum
of experience, irrespective of its content. And just as nothing that takes place
in a movie changes the basic nature of the screen, so nothing that takes place
in experience changes our essential nature of pure awareness.
     The screen upon which a horror scene appears is the same screen upon
which a romance unfolds. The awareness that witnesses our most ecstatic
moments is the same awareness that witnesses our deepest sorrow.
     Awareness never changes; experience always changes. It is for this reason
that each of us feels that we are now the same person as we were five minutes
ago, five days ago, five years ago or when we were five-year-old children.
     But what is it in us that truly remains the same? The thoughts, images,
feelings, sensations, perceptions, activities and relationships that constitute
‘me’, the person, have changed innumerable times over the course of our
lives. And yet we feel each of these experiences as ‘mine’, betraying our rec -
ognition that there is in us a stable principle to whom  they happen or belong.
55you are the happiness you seek
That stable principle is our self, the immutable presence of awareness that
we essentially are.

It is easy to verify this in our experience. If each of us were to compare the
content of our current experience with the content of our experience as, say,
a five-year-old child, the two experiences would be entirely different.
     If, however, we were to refer to the awareness with which our current ex -
perience is known, and we were to have done so as a five-year-old child, the
awareness in each case would be identical, just as all movies play on the same
unchanging screen, irrespective of their content. Nothing ever happens to
awareness; it does not change, age or evolve. That is, nothing ever happens
to our essential self.
     Each of us has encountered innumerable experiences in our lives, some of
which were painful and traumatic. Whilst these may have left residues in the
deeper layers of our mind, which find their counterpart as subtle tensions and
contractions in the body, nevertheless our essential being, the fact of simply
being aware or awareness itself, remains unchanged and unharmed by them.
     This also accounts for the fact that many of us do not feel that we are
getting any older. In this case, our essential, changeless nature is shining
through the cloud cover of experience. Little do we realise how accurate this
intuition is.
     One might argue that every time we look in the mirror, we are confronted
with evidence of ageing. However, when we look in the mirror we do not
see an image of our self  ; we see an image of our body. The awareness that
perceives the image in the mirror is in exactly the same immaculate, untar -
nished, ageless condition as the awareness that saw the image of our face in
a mirror as a five-year-old child.
     The Zen master who demands, ‘Show me your original face before you
were born’ is simply trying to evoke in us a direct, immediate recognition of
the ageless, pristine, ever-present nature of our self.

awareness is self-aware

All experience appears to or is known by awareness, but awareness itself never
appears as an object of experience, just as the screen upon which a movie
plays never itself appears as an object in the movie.
56the silent presence of awareness
     However, although awareness can never be known objectively, this does
not imply that it is unknown or unknowable. If awareness were unknow -
able, we would not know that we are aware.
     If someone were to ask us the question, ‘Are you aware?’, each of us would
pause and then answer, ‘Yes’. What is it that takes place in the pause between
the question ‘Are you aware?’ and our answer ‘Yes’? We become aware that
we are aware. That is, we, awareness, become aware that we are aware.
     If we, awareness, did not know the experience of being aware, we would
have answered ‘No’ or ‘I don’t know’. But we are certain beyond any doubt
that we are aware, and that certainty comes from our experience  of being
aware.
     Now, who or what is it that has the experience of being aware? Only
awareness is aware, and therefore only awareness can be aware of anything,
including itself. Thus, our certainty that we are aware is awareness’s knowledge
of itself. In other words, awareness is self-aware, just as the sun is self-luminous.
     Awareness’s knowledge of itself is an utterly unique knowledge. It is
the only knowledge that does not take place in subject–object relationship.
In all other knowledge and experience, the object that is known – the
thought, feeling, sensation or perception – is distinct from the awareness
that knows it. But in awareness’s knowledge of itself, the one that knows and
the one that is known are identical.

I once heard a lecture on the nature of consciousness, given by a highly re -
spected professor of philosophy at Oxford University. At one point he said,
‘Some philosophers believe that consciousness can know itself; their ideas
should be put in the rubbish’.
     At the end of his talk, I asked him if he would agree that everyone in the
room was presently having the experience of being aware. He agreed. I then
suggested that whatever it is in each of us that is having the experience of
being aware must, itself, be aware. He agreed.
     When I then pointed out that whatever it is in us that is aware of being
aware must, therefore, be awareness’s awareness of itself, he simply dismissed
the suggestion and turned away. In spite of his great erudition, he had over -
looked the most obvious, intimate and familiar aspect of experience.
     In the same way that the sun cannot direct the rays of its light towards
itself as it does the earth or moon, and yet never ceases to illuminate itself,
57you are the happiness you seek
likewise awareness cannot be known as an object of experience, and yet it is
never unknown. That is, it never ceases to know itself.
     Awareness is self-aware by nature  and, as such, cannot not be aware of
itself. It is always aware of itself. It is aware of itself simply by being itself.
     Awareness only seems to be unaware of itself because it is so accustomed
to directing its attention, the light of its knowing, towards the content of
experience. In doing so, it loses itself in experience and, as a result, overlooks
or forgets itself. In other words, awareness’s knowledge of itself is obscured
by its knowledge of objective experience.
     In the pause between the question ‘Are you aware?’ and our answer ‘Yes’,
awareness does not become  aware of itself. The question simply invites aware -
ness to relax the focus of its attention from the content of experience and to
‘come back’ to itself.

*     *     *

Does everyone have the chance to become enlightened?

The question is based on a misunderstanding, namely, the belief that enlighten -
ment  is an extraordinary experience that may or may not


we	can	interpret	new	findings	with	a	broader	context	in	mind.	With
these	newly	interpreted	findings,	we	can	enrich	or	modify	our	original
framework	and	invest	our	money	and	resources	where	they	matter	to	increase
our	society’s	health.	The	benefits	of	understanding	these	principles	are	wide-
ranging	and	profound	for	individuals,	societies,	our	fellow	animals	and	our
planet.12
How	to	Eat
W
HEN	MY	YOUNGEST	SON
	and	collaborator	on	this	book,	Tom,	was	thirteen
years	old,	our	family	was	in	the	final	stages	of	a	slow	shift	to	becoming
vegetarian.	One	Sunday	morning,	Tom	came	home	from	a	sleepover	at	a	close
friend’s	house	and	told	us	a	story	I	still	remember.
The	night	before,	Tom	was	being	grilled,	in	a	friendly	way,	on	his	eating
habits.	The	sister	of	Tom’s	friend	had	asked	him,	rather	incredulously,	“You
don’t	eat	meat?”	My	son	had	never	justified	his	eating	habits;	he	had	just
gotten	used	to	eating	what	was	on	the	dinner	table.	As	a	consequence,	Tom
was	not	practiced	at	answering	such	a	question.	So	he	simply	answered,	“No,
I	don’t,”	without	offering	any	explanations.
The	girl	probed	a	bit	more,	“So	what	do	you	eat?”	My	son	answered,	with
a	few	shrugs,	“I	guess	just	…	plants.”	She	said,	“Oh,”	and	that	was	the	end	of
that.
The	reason	I	enjoy	this	story	is	because	my	son’s	response,	“plants,”	was
so	simple.	It	was	a	truthful	answer,	but	couched	in	an	entirely	untraditional
manner.	When	someone	asks	for	the	glazed	ham	across	the	table,	she	doesn’t
say,	“Pass	the	flesh	of	the	pig’s	butt,	please,”	and	when	someone	tells	his
children	to	finish	their	peas	and	carrots,	he	doesn’t	say,	“Finish	your	plants.”
But	since	my	family	and	I	changed	our	eating	habits,	I’ve	come	to	enjoy
thinking	of	food	as	either	plants	or	animals.	It	fits	well	into	my	philosophy	of
keeping	the	information	on	food	and	health	as	simple	as	possible.
Food	and	health	are	anything	but	simple	in	our	country.	I	often	marvel	at
the	complexity	of	various	weight-loss	plans.	Although	the	writers
always
advertise	their	plan’s	ease	of	use,	in	reality	it’s	never	easy.	Followers	of	these
diets	have	to	count	calories,	points,	servings	or	nutrients	or	eat	specificamounts	of	certain	foods	based	on	specific,	mathematical	ratios.	There	are
tools	to	be	used,	supplements	to	be	taken	and	worksheets	to	be	completed.	It
is	no	wonder	that	dieting	seldom	succeeds.
Eating	should	be	an	enjoyable	and	worry-free	experience,	and	shouldn’t
rely	on	deprivation.	Keeping	it	simple	is	essential	if	we	are	to	enjoy	our	food.
One	of	the	most	fortunate	findings	from	the	mountain	of	nutritional
research	I’ve	encountered	is	that	good	food	and	good	health	is	simple.	The
biology	of	the	relationship	of	food	and	health	is	exceptionally	complex,	but
the	message	is	still	simple.	The	recommendations	coming	from	the	published
literature	are	so	simple	that	I	can	state	them	in	one	sentence:	eat	a	whole
foods,	plant-based	diet,	while	minimizing	the	consumption	of	refined	foods,
added	salt	and	added	fats.	(See	table	on	page	243.)SUPPLEMENTS
Daily	supplements	of	vitamin	B
12
,	and	perhaps	vitamin	D	for	people	who
spend	most	of	their	time	indoors	and/or	live	in	the	northern	climates	are
encouraged.	For	vitamin	D,	you	shouldn’t	exceed	RDA	recommendations.
That’s	it.	That’s	the	diet	science	has	found	to	be	consistent	with	the
greatest	health	and	the	lowest	incidence	of	heart	disease,	cancer,	obesity	and
many	other	Western	diseases.WHAT	DOES	MINIMIZE	MEAN?	SHOULD	YOU
ELIMINATE	MEAT	COMPLETELY?
The	findings	from	the	China	Study	indicate	that	the	lower	the	percentage	of
animal-based	foods	that	are	consumed,	the	greater	the	health	benefits—even
when	that	percentage	declines	from	10%	to	0%	of	calories.	So	it’s	not
unreasonable	to	assume	that	the	optimum	percentage	of	animal-based
products	is	zero,	at	least	for	anyone	with	a	predisposition	for	a	degenerative
disease.
But	this	has	not	been	absolutely	proven.	Certainly	it	is	true	that	most	of	the
health	benefits	are	realized	at	very	low	but	non-zero	levels	of	animal-based
foods.
My	advice	is	to	try	to	eliminate	all	animal-based	products	from	your	diet,
but	not	obsess	over	it.	If	a	tasty	vegetable	soup	has	a	chicken	stock	base,	or	if
a	hearty	loaf	of	whole	wheat	bread	includes	a	tiny	amount	of	egg,	don’t	worry
about	it.	These	quantities,	very	likely,	are	nutritionally	unimportant.	Even
more	importantly,	the	ability	to	relax	about	very	minor	quantities	of	animal-
based	foods	makes	applying	this	diet	much	easier—especially	when	eating
out	or	buying	already-prepared	foods.EAT	ALL	YOU	WANT	(WHILE	GETTING	LOTS	OF	VARIETY)	OF
ANY	WHOLE,	UNREFINED	PLANT-BASED	FOOD
While	I	recommend	that	you	not	worry	about	small	quantities	of	animal
products	in	your	food,	I	am	not	suggesting	that	you	deliberately	plan	to
incorporate	small	portions	of	meat	into	your	daily	diet.	My	recommendation
is	that	you	try	to	avoid	all	animal-based	products.
There	are	three	excellent	reasons	to	go	all	the	way.	First,	following	this
diet	requires	a	radical	shift	in	your	thinking	about	food.	It’s	more	work	to	just
do	it	halfway.	If	you	plan	for	animal-based	products,	you’ll	eat	them—and
you’ll	almost	certainly	eat	more	than	you	should.	Second,	you’ll	feel
deprived.	Instead	of	viewing	your	new	food	habit	as	being	able	to	eat	all	the
plant-based	food	you	want,	you’ll	be	seeing	it	in	terms	of	having	to	limit
yourself,	which	is	not	conducive	to	staying	on	the	diet	long-term.
If	your	friend	had	been	a	smoker	all	of	his	or	her	life	and	looked	to	you	foradvice,	would	you	tell	them	to	cut	down	to	only	two	cigarettes	a	day,	or
would	you	tell	them	to	quit	smoking	all	together?	It’s	in	this	way	that	I’m
telling	you	that	moderation,	even	with	the	best	intentions,	sometimes	makes	it
more	difficult	to	succeed.CAN	YOU	DO	THIS?
For	most	Americans,	the	idea	of	giving	up	virtually	all	meat	products—
including	beef,	chicken,	fish,	cheese,	milk	and	eggs—seems	impossible.	You
might	as	well	ask	Americans	to	stop	breathing.	The	whole	idea	seems	strange,
fanatical	or	fantastic.
This	is	the	biggest	obstacle	to	the	adoption	of	a	plant-based	diet:	most
people	who	hear	about	it	don’t	seriously	consider	it,	despite


 benefit from our meals, all other methods of raw food preparation must also be considered. With adequate knowledge covering every phase of this subject, uncooked foods may be prepared easily and quickly. The meals will be
tasty, appetizing, and completely satisfying to the most sensitive palate.

B
ASIC METHODS
   The first step in the preparation of raw plant foods is
thorough washing. This does not mean that vegetables should be soaked in water, for soaking causes some nutrients to pass
into the water, which is then discarded. Green leaves should
be washed quickly but thoroughly. Fruits and leaves which
have been sprayed with insecticides require special attention,
and should be given a more prolonged cleaning, even though this will not remove all spray residue. Root vegetables should
be well scrubbed, but the peelings should not be removed
unless they are tough or bitter or too rough to permit
satisfactory cleaning.
   After cleansing, the methods of raw food preparation may
involve chopping, grating, grinding, pulverizing, mixing,
liquefying, blending, churning, juicing, and freezing. These may be accomplished by hand or by machine methods. This
means that in the kitchen the cookstove will be supplemented
or replaced by appliances designed specifically for the preparation of raw foods. The chopping board, salad bowl,
ice cream freezer, fruit juicer, food grinder, food grater, food
shredder, and chopping knife will be employed as needed.
These can be supplemented or largely replaced by the electric
juicer, electric blender, electric shredder, electric mixer, and electric freezer for those who prefer the time-saving and
work-saving efficiency of modern technical appliances.
   The electric vegetable juicer is one of the most useful
appliances for the kitchen. A number of different types of
such juicers have been manufactured and are readily available
in kitchen-appliance shops. The electric juicer enables you to
make many delicious juices, not only from vegetables, but
also from such fruits as melons, peaches, pears, apples, and
berries. The juices can be made in just a few minutes and
taken in their pure form or mixed in various combinations as
may be considered more palatable. The pulp resulting from the juicing process may be discarded or it may be used in
making additions to salads.
   Juices are also available on a commercial scale, and some
firms maintain a special delivery service to bring the juices
right to the housekeeper's doorstep. While this represents a
definite convenience to some, and is indeed an absolute
necessity for a few, it does not represent the ideal method of obtaining juices. Much of the flavor and most of the enzymes
in juices are lost within 30 minutes after they are made, and
the very peak of palatability and nutritive value is obtained if
the juices are consumed immediately after being extracted.
There is no method of delaying this flavor-destroying oxidation, so we must be prepared to accept some loss in
palatability in all commercial fruit and vegetable juices which
have been prepared long before consumption. Whenever
possible, juices should be extracted immediately to individual order, whether in the sanitarium, the restaurant, or the home.
   Of all implements for use in preparing raw foods, none is of
more all-around value than the electric blender, or liquefier-blender, as it is also called. This machine consists of a small
electric motor in an enclosed  base and a covered quart
container on the base. Four or more blades in the container make thousands of revolutions per minute and instantly cut
all food into fine pieces, mix it with a liquid base, and blend
all ingredients together into a smooth, delicious preparation.
Actually the machine may replace many other common
kitchen implements. It will chop, grate, and grind as well as
mix, liquefy, blend, and churn.
   With the electric blender you can make the most delicious
salad dressings, sauces, puddings, nut milks, and beverages of
all kinds entirely from raw ingredients. All that is needed in
most cases is a liquid base with such solid ingredients as may
be chosen. Such foods as bananas, avocados, and other soft
fruits will semi-liquefy into a smooth consistency with no other base than the fruit itself. Salad dressin
gs are perfectl y emulsified in the blender, and sauces and puddings may be
made with the same ingredients as the beverages except that
the proportion of liquid in relation to solids is reduced in
quantity. Apples, cranberries, and some other fruits are converted instantly into the most delicious sauces. A
combination of fruit juice and nuts or nut butter is quickly
converted into a rich, smooth cream or milk-like drink. A
mixture of fruit juice and crushed ice is turned into the finest
sherbet or frappe. Vegetables are ground up with a liquid base into a semi-liquid salad. Any food may be converted into a
puree suitable for infant feeding or for anyone who cannot
easily chew solid food due to dental defects. All of these
things, and indeed more, may be accomplished with the
electric blender. For the person preparing raw foods in a varied manner, this machine is truly indispensable in saving
time and work.
   It may be accepted that practically all methods of food
preparation which involve a significant change in the physical
state of foods may permit oxidation and thus induce loss of
nutritive factors. Such losses, however, are relatively small
and do not render the food unsuitable for moderate use. Fruit
juices and vegetable juices, as well as various foods prepared
in the electric blender, appear in practice to retain their basic
vital effects upon the human system, and some have been
used with very remarkable success on a therapeutic basis.
Consequently they are all quite valuable in any diet and may form an integral part of the uncooked regime. It may be
pointed out, however, that they should not be used to the
exclusion of unchanged foods except under special conditions for a limited period of time. The teeth and gums need
exercise from chewing hard, crisp foods, and these should be
included liberally in the normal dietary regime. The
preparation of raw foods, as with the grinder, juicer, blender,
or other appliances, may be considered useful and practical as a means of improving the variety, palatability, and enjoyment
of the diet, but it should be used within normal limitations such as common sense will dictate.

H
OW TO SPROUT GRAINS AND LEGUMES
   As sprouted grains and legum es are useful additions to the
uncooked diet, methods for their preparation and use become
important. Mung bean, soy bean, and alfalfa sprouts are
occasionally developed and marketed, but others must at present usually be made in the home. To sprout any seed, it
need only be kept moist and warm. Within a few days the
sprouting process is well developed. A common commercial
method is to soak the seeds in te
pid water for 24 hours and then place them in an incubator held at about 120 degrees F.
for 48 hours or longer. In the home, seeds can be sprouted by
soaking them overnight and placing them in a sterilized
colander or any other sterilized container that has holes for drainage. They are then flooded with lukewarm water three to
six times each day. An ordinary flowerpot may be converted
into a sprouter simply by screening the hole at the bottom.
The screen keeps the seeds in the pot and permits all water to
run out, thus assuring good drainage. You can also put your seeds in an ordinary glass casserole. After they are flooded
with water, simply place cover on casserole, and tip so as to
permit water to run from the outlet. Another popular method
for the home is the fruit jar method. The seeds are placed in
the jar, and a piece of cheesecloth is fastened on the top and held in place with a rubber band. If an open screw top is
available, this may simply be turned on the jar, over the
cheesecloth, thus replacing the rubber band. Or for a still
more practical sprouter, a permanent screen may be fastened
over the open screw top. After the seeds are soaked overnight in the jar, simply invert the jar to remove the water. You can
then pour additional water through the cheesecloth three or
more times each day, and remove it by inverting the jar.
Between watering the seeds, leave the jar partly inverted to permit continuous drainage of water and entry of air.
   As a rule, wheat, rye, and barley seeds are preferred when
they have just begun to sprout or when the sprouts are no longer than the seeds; mung bean sprouts are preferred about
one and one-half to three inches long; alfalfa sprouts may be
taken when one to two inches long, while soy bean and pea sprouts are good either long or short. The sprouts are eaten
with the seeds, and they may be taken alone or mixed with
salads and liquefied drinks. Th e sprouted cereal grains are
usually preferred when served with honey and milk or cream as a breakfast cereal.

D
RYING AND FREEZING FOODS
   Raw foods are most appropriate for human nourishment
when used in their fresh state. Yet, there is some reason for preparing certain foods by the process of drying. While
refrigeration has been an enormous aid in preserving fresh
foods longer, it has its limitations. Thus the


 of the insanity that lies at the heart of the
human condition constitute the greater part of human history. It is to a
lar ge extent a history of madness. If the history of humanity were the
clinical case history of a single human being, the diagnosis would have
to be: chronic paranoid delusions, a pathological propensity to commit
murder and
acts of extreme violence and cruelty against his perceived enemies his
own unconsciousness projected outward. Criminally insane, with a few
brief lucid intervals.
Fear, greed, and the desire for power are the psychological motivating
forces not only behind warfare and violence between nations, tribes,
religions, and ideologies, but also the cause of incessant conflict in
personal relationships. They bring about a distortion in your perception
of other people and yourself. Through them, you misinterpret every
situation, leading to misguided action designed to rid you of fear and
satisfy your need for more, a bottomless hole that can never be filled.
It is important to realize, however, that fear, greed, and the desire for
power are not the dysfunction that we are speaking of but are themselves
created by the dysfunction which is a deep?seated collective delusion
that lies within the mind of each human being. A number of spiritual
teachings tell us to let go of fear and desire. But those spiritual practices
are usually unsuccessful. They havent gone to the root of the
dysfunction. Fear, greed, and desire for power are not the ultimate causal
factors. T rying to become a good or better human being sounds like a
commendable and high?minded thing to do, yet it is an endeavor you
cannot ultimately succeed in unless there is a shift in consciousness. This
is because it is still part of the same dysfunction, a more subtle and
rarefied form of self?enhancement, of desire for more and a
strengthening of ones conceptual identity, ones self?image. Y ou do not
become good by trying to be good, but by finding the goodness that is
already within you, and allowing that goodness to emer ge. But it canonly emer ge if something fundamental changes in your state of
consciousness.
The history of Communism, originally inspired by noble ideals, clearly
illustrates what happens when people attempt to change external reality
create a new earth without any prior change in their inner reality, their
state of consciousness. They make plans without taking into account the
blueprint for dysfunction that every human being carries within: the ego.A New Earth
T H E  A R I S I N G  N E W  C O N S C I O U S N E S S
Most ancient religions and spiritual traditions share the common
insight that our normal state of mind is marred by a fundamental defect.
However, out of this insight into the nature of the human condition we
may call it the bad news arises a second insight: the good news of the
possibility of a radical transformation of human consciousness. In Hindu
teachings (and sometimes in Buddhism also), this transformation is
called enlightenment. In the teachings of Jesus, it is salvation, and in
Buddhism, it is the end of suf fering. Liberation and awakening are other
terms used to describe this transformation.
The greatest achievement of humanity is not its works of art, science, or
technology, but the recognition of its own dysfunction, its own madness.
In the distant past, this recognition already came to a few individuals. A
man called Gautama Siddhartha, who lived 2,600 years ago in India, was
perhaps the first who saw it with absolute clarity. Later the title Buddha
was conferred upon him. Buddha means the awakened one. At abut the
same time, another of humanitys early awakened teachers emer ged in
China. His name was Lao Tzu. He left a record of his teaching in the
form of one of the most profound spiritual books ever written, the T ao T e
Ching.
T o recognize ones own insanity, is of course, the arising of sanity, the
beginning of healing and transcendence. A new dimension of
consciousness had begun to emer ge on the planet, a first tentative
flowering. Those rare individuals then spoke to their contemporaries.
They spoke of sin, of suf fering, of delusion. They said, Look how you
live. See what you are doing, the suf fering you create. They then pointed
to the possibility of awakening from the collective nightmare of normal
human existence. They showed the way.
The world was not yet ready for them, and yet they were a vital and
necessary part of human awakening. Inevitably, they were mostlymisunderstood by their contemporaries, as well as by subsequent
generations. Their teachings, although both simple and powerful, became
distorted and misinterpreted, in some cases even as they were recorded in
writing by their disciples. Over the centuries, many things were added
that had nothing to do with the original teachings, but were reflections of
a fundamental misunderstanding. Some of the teachers were ridiculed,
reviled, or killed; others came to be worshipped as gods. T eachings that
pointed the way beyond the dysfunction o the human mind, the way out
of the collective insanity, were distorted and became themselves part of
the insanity.
And so religions, to a lar ge extent, became divisive rather than unifying
forces. Instead of bringing about an ending of violence and hatred
through a realization of the fundamental oneness of all life, they brought
more violence and hatred, more divisions between people as well as
between dif ferent religions and even withing the same religion. They
became ideologies, belief systems people could identify with and so use
them to
enhance their false sense of self. Through them, they could make
themselves right and others wrong and thus define their identity through
their enemies, the others, the nonbelievers or wrong believers who not
infrequently they saw themselves justified in killing. Man made God in
his own image. The eternal, the infinite, and unnameable was reduced to
a mental idol that you had to believe in and worship as my god or our
god.
And yet... and yet... in spite of all the insane deeds perpetrated in the
name of religion, the T ruth to which they point still shines at their core.
It still shines, however dimly, through layers upon layers of distortion
and misinterpretation. It is unlikely, however, that you will be able to
perceive it there unless you have at least already had glimpse of that
T ruth within yourself. Throughout history, there have always been rare
individuals who experienced a shift in consciousness and so realized
within themselves that toward which all religions point. T o describe that
non?conceptual T ruth, they then used the conceptual framework of their
own religions.
Through some of those men and women, schools or movements
developed within all major religions that represented not only arediscovery, but in some cases an intensification of the light of the
original teaching. This is how Gnosticism and mysticism came into
existence in early and medieval Christianity, Sufism in the Islamic
religion, Hasidism and Kabbala in Judaism, Advaita V edanta in
Hinduism, Zen and Dzogchen in Buddhism. Most of these schools were
iconoclastic. They did away with layers upon layers of deadening
conceptualization and mental belief structures, and for this reason most
of them were viewed with suspicion and often hostility by the
established religious hierarchies. Unlike mainstream religion, their
teachings emphasized realization and inner transformation. It is through
those esoteric schools or movements that the major religions regained the
transformative power of the original teachings, although in most cases,
only a small minority of people had access to them. Their numbers were
never lar ge enough to have any significant impact on the deep collective
unconsciousness of the majority. Over time, some of those schools
themselves became too rigidly formalized or conceptualized to remain
ef fective.A New Earth
S P I R I T U A L I T Y  A N D  R E L I G I O N
What is the role o the established religions in the arising of the new
consciousness? Many people are already aware of the dif ference between
spirituality and religion. They realize that having a belief system? a set
of
thoughts that you regard as the absolute truth does not make you spiritual
no matter what the nature of those beliefs is. In fact, the more you make
your thoughts (beliefs) into your identity, the more cut of f you are from
the spiritual dimension within yourself. Many religious people are stuck
at that level. They equate truth with thought, and as they are completely
identified with thought (their mind), they claim to be in sole possession
of the truth in a n unconscious attempt to protect their identity. They dont
realize the limitations of thought. Unless you believe (think) exactly as
they do, you are wrong in their eyes, and in the not?too?distant past, they
would have felt justified in killing you for that. And some still do, even
now.
The new spirituality, the transformation of consciousness, is arising to a
lar ge extent outside of the structures of the existing institutionalized
religions. There were always pockets of spirituality even in mind?
dominated religions, although the institutionalized hierarchies felt
threatened by them and often tried to suppress them. A lar ge?


are the most common immediate reactions. The eventual after-
effects may be much more severe, involving the development
of such chronic diseases as are known to follow the excessive use
of salt. Many industrial firms have already discontinued supplying
salt tablets for workers, and others will no doubt follow. The
practice was a serious mistake from the beginning, as the liquid
intake can easily be increased by safer means, which have no
adverse side-eff ects.
Salt in colloidal form, combined organically with other chemi-
cals and catalytic agents in food, forms an essential non-toxic part
of our food supply. Salt in its purified state, as exists common
table salt, is not necessary for human health or life. It serves no
known useful purpose in the body and tends to act as a toxic
irritant to all body tissues. It is known to be a primary or second- DANGERS IN MODERN FOODS
ary cause of certain common diseases, and, by impairing physio-
logical function as a whole, it may be a factor of causation in
the majority of diseases. Its reduction of quantity in the diet is
followed by specific physical benefits, and its complete elimina-
tion from the diet is necessary for the greatest possible benefit
and the most efficient physiological function throughout the
human body.
Substitutes for comnlon salt have been offered for sale ever
since the latter product was proven harmful. Some of these con-
tained chemicals more dangerous than salt itself. Lithium chlor-
ide was sold for two years as a salt substitute, until numerous
reports of severe toxic reactions and several deaths caused the
product to be withdrawn from the market. Sea salt has been pro-
moted as a worthy substitute for ordinary rock salt, whereas the
chemistry and effects of the two substances are identical. Others
have mixed sea salt with a little vegetable broth powder and sold
their new product as "vegetable salt?
A completely acceptable salt substitute contains no salt what-
soever, and it is free from all harmful chemicals. Such a product
is pure dehydrated vegetable broth powder. This food has lost
some vitamins in processing, but it is still rich in minerals. It
cannot be presented as a completely natural food, but as a con-
cession to taste, it may be used by those who insist upon a sub-
stitute for salt. Many have found it to be more palatable than
salt itself. III. Rejined Grain Products
TF HE ORIGIN OF GRAINS AS A STAPLE
item of human food is doubtless one of great antiquity. It is
believed that wheat was widely grown even in prehistoric times,
and this food came into special prominence in the Nile Valley
I, during the early days of Egyptian civilization. During the famine-
stricken Middle Ages bread became the staple food of Europe.
The use of grains was rapidly incorporated into the habits of the
early American pioneers, and corn for the first time was widely
used. Today grains of one kind or another predominate in the
diet of the greater portion of the earth's -population; in the
Orient, rice is staple; the Europeans rely primarily upon wheat,
) with considerable amounts of rye in the north. Wheat, corn, and
occasionally rye form the basis of the American diet.
Whole grains, whether wheat, rye, corn, rice, or others, form
a highly nutritious source of food. Though their mineral and
vitamin content hardly qualifies them for a position as the staple
food, and though green vegetables and fruits are a better source
of the alkaline minerals, grains are rich in phosphorus and potas-
sium. Wheat in particular contains liberal quantities of the B
complex vitamins, and the germ of the grain is considered the
finest known source of vitamin E, upon which reproductive effi-
ciency depends. Each of the grains contains considerable protein,
and that of the corn germ is of high biological value. The cellu-
lose content of the grain is high, and this is an aid to normal
elimination.
The earliest wheat and rye grains were simply ground between DANGERS IN MODERN FOODS
mill stones in the preparation of flour. The resulting product was
in rather coarse condition and it included all of the nutrients
originally present in the grain. This method continued in use
throughout most of history. In the eighteenth century wire screen
was added as a means of extracting the coarser portions of bran
(the outer coating of the grain) from the rest of the flour. Eighty
per cent of the bran remained, however, so the flour was still
relatively nutritious. At the beginning of the nineteenth century
a new process was developed - that of "bolting" the flour by
passing it through fine silk-bolting cloths. This removed most of
the bran and with it the high percentage of minerals and B com-
plex vitamins found therein. Particles of the embryo were also
filtered out, thus causing a reduction of the amount of vitamin E
in the flour. Having thus lost most of the dark cellulose material,
the remaining flour was of yellowish color.
Another innovation was developed shortly after the Civil War.
This involved the use of air currents to separate the remaining
particles of bran from the rest of the flour. The air currents neces-
sitated the use of considerable power and machinery, and hence
the small local grist mill gradually gave way to large flour mills
in which mass-production was possible. Freshly-milled flour be-
came less common - the flour products being shipped thereafter
for large distances from Minneapolis and other concentrations
of the industry. As oxidation occurs in the case of ground wheat,
this meant a further loss of nutritional factors.
The final and most drastic step in the refining of flour came
with the development of the steam-powered rolling mill. The
rollers crush the grain so completely that all cell structure is
destroyed, and they accomplish a much more thorough grinding
job with less work and in less time than the other methods could
possibly do. The extra fine grinding permitted a greater separa-
tion of the starch wheat-berry from the rest of the grain than
ever before, and thus all of the most nutritious portion was lost.
The tremendous pressure of the rolling mill also tends to impair
the remaining mineral and vitamin structure of the wheat berry,
adding to the demineralization of the original grain. REFINED GRAIN PRODUCTS
i As if the refining of flour were not in itself sufficient, the flour
is later bleached with a poisonous gas. This "ages" the flour so
that it is more adaptable to make light, fluffy bread and also gives
it the pure-looking whiteness which is considered so desirable. It
also causes a further loss of the mineral and vitamin content of
the flour.
During the entire refining and bleaching process, the total loss
in B vitamins and minerals runs as follows: 80 per cent of the
thiamine, 65 per cent of the riboflavin, 75 per cent of the niacin,
50 per cent of the pantothenic acid, 50 per cent of the pyridoxine,
70 per cent of the phosphorus, 98 per cent of the manganese,
50 per cent of the calcium, 80 per cent of the iron, 75 per cent
I of the magnesium, 50 per cent of the potassium, and 65 per cent
I of the copper. Exact measurements of the biotin, inosital, folic
acid, choline, and para-aminobenzoic that are lost are not avail- r able, but as they are found primarily in the bran and germ, which
I are extracted during milling, the losses must be considerable.
I Virtually all of the vitamin E, one-half of the fat, and much of
I the protein are also lost in the process of refining.
As the refined grain - in particular the flour of the wheat -
enters the modern bakery it is mixed with a variety of other
t ingredients for making different kinds of bread, cakes, cookies,
rolls, and other forms of bakery goods. Such ingredients, com-
monly thought to be primarily water, fresh milk, yeast, salt, sugar,
and shortening, include in addition a wide variety of other mate-
rials, depending on the particular bakery involved and the food
being made. These are largely synthetic, almost always unwhole-
some, and in some cases definitely poisonous.
Dried milk rather than fresh milk is nearly always used in
bakery products (when milk is used at all). The use of frozen,
canned, or dried eggs is customary, and not infrequently have
these been found to be adulterated. Pastry fillings and pies usually
contain more starch "fillers" or extendings than real fruit, and
artificial flavors and fruit acid substitutes are often added for
more taste. The artificial coloring is added to many breads and
cakes to give the appearance that eggs were used in the ingre- DANGERS IN MODERN FOODS REFINED GRAIN PRODUCTS
dients, and starch fillers are commonly used here also. Icing on
cakes was formerly colored with bluing or phenolphthalein, the
poisonous coal-tar drug, and some icing has actually been shel-
lacked. Synthentic cornstarch custards often go into pies and
custard. "Process" butter is almost always used instead of normal
high-quality butter. Fats are


 levels of daily consumption do you recommend?

Actually, the writer of the  Foreword to Volume 2 of my book called it another food group. He did this to stress that the healthy
effects of eating raw fats and meats are so different from the poisonous effects of eating cooked fats and meats.
Meats and fats that are cooked produce e xtreme toxicity, whereas meats and fats that are raw produce no toxic effects.
Everyone should completely disregard all knowledge of cooked fats and meats when considering them raw.
For example, science and medicine separate HDL and LDL cholesterol, callin g one good and the other bad. When fats are raw,
both HDL and LDL cholesterol are good, and a high cholesterol level is beneficial. It reveals that, along with the fresh raw fats
that will lubricate, strengthen, fuel and cleanse, toxic cholesterol from cooked and stored fats is being removed from the body to
be eliminated.

Do you include nuts and seeds, and what levels of these do you think are sufficient?

They are not easy to digest for most people. I suggest that people eat them only when they have a craving for them. Usually
people who eat meat do not crave nuts and seeds. Also Dr. Strueyer of the Costner excavations determined that as Native
Americans began eating nuts and seeds they developed osteoporosis.

You stated earlier that Eskimos were ve ry healthy, and now you say nuts/seeds cause osteoporosis. Yet it is also known that
meat and dairy products are big promoters of osteoporosis and that Eskimos lived rather short life -spans and had brittle bones.
Could you comment on osteoporosis as regard s to flesh and dairy consumption?

 copyright © Dr. Stanley S. Bass   (718) 648 -1500    www.drbass.com                                               69

According to Vilhjalmur Stefansson in his book "Cancer: Disease Of Civilization? - Chapter 14, The Longevity Of Primitive
Eskimos", there was only one community of Eskimo reported to have had a short life -span. This report seems to have been
used to propagandize that Eskimo lived short lives. In all other reports primitive Eskimo lived l ives as long as we do, a few
reached age 100 years. Eskimos who ate their normal animal diet enjoyed bones and teeth that were so strong they were able
to chew on bones during evening congregations. Osteoporosis only occurred in Eskimo who ate white man's refined foods.
As I stated earlier, Native Americans developed osteoporosis when they consumed more nuts and grains according to Dr.
Stuart Strueyer. It seems that Native Americans were not able to assimilate the starch in nuts and grains, forming Advanced
Glycation End -products (AGE's), that is, glycotoxins.
Pasteurized dairy is known to cause osteoporosis. In Medical Doctor William Campbell Douglass' book "The Milk Book", he
supplies many scientific reports that show raw milk causes strong bones free of o steoporosis. Dr. Francis Pottenger. M.D.
demonstrated in his work with 900 cats over a decade that raw dairy and raw meat built strong bones without the consumption
of bone.
My experience with others has repeatedly confirmed that osteoporosis reversed by e ating raw meat and raw milk. According to
Vilhjalmur Stefansson in his book "Not By Bread Alone - Chapter 4: "The Laboratory Check," no osteoporosis can he
associated with eating an exclusively animal and water diet, even when some meat was cooked.

After I received irradiation and chemotherapies, my cases of periodontal and carries degeneration became extreme. My teeth
moved loosely, and my gums bled from the slightest touch even while eating. I was advised to have all my teeth removed. I
refused, and inst ead I began consuming large quantities of raw milk. Within months my conditions improved considerably and
continued to improve for almost two years.
But then I became a raw fruitarian/vegan. and within two years after becoming a fruitarian/vegan my teeth a gain began to
decay. I thought it was a passing detoxification but it lasted 4 years. When I began eating raw dairy again and raw meat, dec ay
subsided.
After I ate the poisonous mushroom, periodontal and carries degeneration resumed. Abscesses were near co nstant. Pain was
chronic, lasting for sometimes a month at a time. Three wisdom teeth and one molar rotted and self -extracted in my mouth
within 1 1/2 years.
That is when I began to eat raw meat on a daily basis. This controlled the pain to a large degree.
Now, 17 years later, I have many opened cavities which have sealed themselves. I have no false teeth in my mouth and am
missing only one molar. Four of seven crowns remain in my mouth from 1978. My teeth are so firmly connected to the strong
jaw bones tha t I have only experienced pain during detoxes once every 2 -3 years, lasting no more than 3 days. Even though my
teeth are in poor appearance, they are strong.

Eating such high levels of raw animal foods will elevate the body's cholesterol numbers compare d to a vegetarian diet. How do
you explain this contradiction to prevailing views on the need to keep cholesterol numbers low? Also, what level of cholester ol
do you look for in your clients?

I have experienced that cholesterol levels should be ignored. I  have found that it doesn't matter what the cholesterol level is if
the cholesterol is taken or made from raw fats. Cooked fats are the problem because they are cauterized and can no longer
exchange ions properly if at all. Therefore they eventually, in 20 -50 years, dry and crack. If the fat were a part of an artery the
artery would dry and crack. Raw fats continue to exchange ions no matter how long they are in the body, remaining much more
fluid.

You speak of cholesterol values not being significant for  raw fooders. Are you aware that Paavo Airola died of a stroke in his
60's, presumably from all the raw dairy in his diet? How do you explain this?

Although I have read some of his books, I know nothing about Paavo Airola's personal diet. I don't know his  heart condition
before he became a predominantly raw fooder. I do not know the extent of his cooked fat intake.
According to the immense research of W C Douglass MD, a high raw fat diet does not cause any heart conditions especially
regarding the consumption of raw milk.
I was confused by all of the same assumptive theories - that is why I rejected most and found my own results.
Relating to my personal experience I point out that I had angina from age 15. I have not suffered angina since I added fl esh to
my diet. More than 90% of my clients who had high cholesterol levels for years on cooked diets lowered their cholesterol leve ls
to normal within 6 months on a raw diet, that included tremendous amounts of raw fat and meat.
Evidence has shown me that  the presumption that raw dairy was responsible for Airola's death is likely to be false.

Do you think any raw meat is ok, including supermarket quality? If not, where do you get high quality meat? What about the
concentration of environmental pesticides  in animal flesh and fats?

From laboratory analysis that I arranged with a technician on feces from raw meat eaters who ate supermarket quality red
meat, tests showed that the same concentrations of toxins that were found in the fat of the meat passed out  in the feces with
 copyright © Dr. Stanley S. Bass   (718) 648 -1500    www.drbass.com  70

the fat molecules relatively unchanged. These tests were done 9 years ago. I do not know if these same results could occur
with present -day concentr ations of chemicals and processed animal meals being fed to animals. I eat antibiotic -free and
hormone -free red meat whenever I can, usually Coleman meat that I purchase at health food stores. When traveling to some
locations I eat supermarket red meat. I have not had any ill reaction to supermarket red meat. I eat tremendous amounts of raw
fat to bind with toxins and eliminate them from the body: that is one of the major functions of fats in our polluted society.  I only
eat poultry that is raised antibiotic free and free range. I do not eat farmed fish.

Are avocados a good source of fat? If nut/seed fat is inferior to animal fat, why is this so? The only thing you cite is
osteoporosis, but that applies equally well, if not more so, to meat and da iry.

Avocados are an excellent source of fat: however, when I tried using avocado to stabilize dental conditions, I rarely receive d the
beneficial results that I do with animal fat. I experienced that in most people avocado is utilised for hormonal fluids  and
functions, and for detoxification.
I have not done any laboratory testing on why nut and seed fats rarely lubricate and stabilize the human body. I concluded fr om
others research that the main problem was the result of improper starch utilization form ing glycotoxins. I have experienced that
nut and seed fats are mainly utilized for detoxification such as in the making of body solvents.
Animal fat stabilizes or soothes the tissues readily