uernol from Alberta, Canada
Mike from Ashland, Oregon
Pioneering Tooth Cavity Remineralization
DENTISTRY'S INABILITY TO CURE CAVITIES
Reaffirm Your Choice to Cure Your Cavities
The Real Cause of Cavities
Remembering Your Connection
Fear of the Dentist
How Conventional Dentistry Works
Micro-organisms
Conventional Dentistry’s Losing Battle Against Bacteria
The Failure of Conventional Dentistry
Chapter 1 References
DENTIST WESTON PRICE DISCOVERS THE CURE
Lack of Nutrition is the Cause of Physical Degeneration
The Healthy People of the Loetschental Valley, Switzerland
Modern Swiss were Losing Their Health
The Healthy People of the Outer Hebrides
Gaelics on Modern Foods are Losing Their Health
Genetics and Tooth Decay
Aborigines of Australia
Nutritive Values of Diets Compared
Fat-soluble Vitamins and Activators
Why Tooth Decay with Modern Civilization. Weston Price's Tooth Decay Curing Protocol
Dr. Price's Protocol Summarized
Chapter 2 References
MAKE YOUR TEETH STRONG WITH FAT-SOLUBLE VITAMINS
How Teeth Remineralize 101
Hormones and Tooth Decay
Cholesterol
The Miracle of Vitamin D
Vital Fat-Soluble Vitamin A
Cod Liver Oil Heals Cavities
Weston Price’s Activator X
More Fat-Soluble Vitamin Sources: Bone Marrow, Brain, Kidneys, and Glands
Organs from the WaterFat-soluble Vitamin Summary
Chapter 3 References
REMINERALIZE YOUR TEETH WITH WISE FOOD CHOICES
The Town without a Toothache
Deceptive Labeling
Pasteurization Kills Milk
Obtaining Raw Milk
Good Soup Heals Your Teeth
Blood Sugar
Sweeteners
Protein for Your Teeth
Protein Assimilation
Low Quality Proteins
Fermented Foods & Enzymes
Vegetables for Minerals
Are Grains the Hidden Reason for many Modern Diseases including Tooth Cavities. The Anti-Scorbutic Vitamin and Your Teeth and Gums
The Effect of Oats on Children’s Teeth
Problems with Unfermented Grains
The Effects of Soaking and Sprouting on Phytic Acid
Grain Bran and Fiber
Indigenous People’s Fermentation of Grain
Safe Grains Guidelines
Eating Grains At Home
Beans
Breakfast Cereals and Granola
Nuts and Nut Butters
Trace Minerals Repair Cavities
Do Multi-Vitamins Fight Tooth Decay. Soy Products
Fake Milks
Nightshades
Organic Food Is Better
Healthy Fats
Hidden Monosodium Glutamate
Health Food Bars, Energy Bars and Tooth Decay
Addictive Substances
Prescription Drugs, Recreational Drugs and Your Teeth
Thanks Giving
Chapter 4 Part C References
Chapter 4 Part B References
Chapter 4 Part A References
NUTRITION PROTOCOLS THAT REMINERALIZE AND REPAIR CAVITIES
Nature’s Rules for Healing Teeth
Remineralize Your Teeth with DietBalanced Tooth Decay Remineralizing Program
Food Intake Suggestions
Foods to Avoid in All Protocols
The “One-Amazing-Meal-a-Day” Protocol
Food Intake Suggestions
Tips for Going out to Eat
Advanced Tooth Decay Healing
Daily Food Intake
Healing Tooth Cavities on a Vegetarian Diet
Daily Food Intake
Self Care
Common Mistakes Made By People Who Think They Are Eating a Healthy Diet
Cleansing and Fasting
Heal Your Teeth in Six Weeks or Less
Chapter 5 References
STOP CAVITIES WITH YOUR NEXT MEAL
Tooth Decay Healing Diets that Worked
Recipes for Healing Your Teeth
Bone Broth Recipe
Bieler’s Soup
Eggnog Tooth-Strengthening Formula
Spicy Steak Tartare for Fighting Tooth Infections
Fish Head Soup
Ayurvedic Green Drink
Poke (pronounced POH-kay) Fish Salad
Cooking Suggestions
Preparing Grains So That They Do Not Cause Cavities or Disease
Phytase Content of Grains
Vibrant Sourdough
Oat Preparation
Quinoa Preparation and Phytic Acid Removal
Chapter 6 References
HEALTHY GUMS LEAD TO HEALTHY TEETH
Dental Plaque and Gum Disease
Gum Disease, Bleeding, Swollen Gums and Fat-Soluble Vitamins
Gum Disease, Vitamin C, and Scurvy
The Amazing Blotting Technique and Healing Gum Disease Naturally
How to Blot at Home
Sea Salt for Your Gums
Herbal Treatments for Gum Disease
Oil Pulling for your Teeth and Gums
Healing Gum Disease Program
Chapter 7 References
DENTISTRY AND ITS HIGH PRICE
Toxic DentistryDiseases and Mercury
What to Do About Current Mercury Fillings. Mercury Fillings Lead To Crowns and Root Canals
More Dental Dangers from Toxic Dentistry
Safer Filling Materials
Finding a Good Dentist
Finding a Dentist to Work with Diet
Minimally Invasive Dentistry
Getting a Second Opinion
Taking Charge at the Dentist’s Office
Cavities and X-rays
The Dental Code of Silence
Root Canals
Focal Infections
Dental Implants
Dental Abuse
Do I Have a Cavity. Understanding Tooth Decay
Monitoring Tooth Decay and Tooth Remineralization
Understanding Tooth Remineralization
How to Treat Your Decayed Tooth
Still not Sure. Talk to Your Tooth
The Vicious Cycle and Tooth Decay
The Hidden Need to Be Sick
Busting the Myth that Food-Stuck-On-Teeth Causes Cavities
Tooth Care
Healing Tooth Pain
Dental Sealants
Teeth Whitening At the Dentist’s and At Home
Brushing, Flossing and Toothpaste
Tooth Brushing
Tooth and Gum Healing
The Fluoride Deception
Tooth Decay is Not an Infectious Disease
Moving Beyond Painful Dentistry
Chapter 8 References
YOUR BITE: A HIDDEN CAUSE OF CAVITIES AND A FRESH LOOK AT ORTHODONTICS
AND TMJ
Your Ideal Jaw Position and Enjoyment of Life
Genetics versus Intercepted Heredity
Why Teeth are Crowded and Wisdom Teeth are Misaligned
Your Bite and TMJ Pain, Night Grinding, and Tooth Decay
The “Feel Good” Substance P
Profound Effects of TMJ Dysfunction and a Bad Bite
Orthodontics
Dental Orthopedics Focuses on Normal DevelopmentConventional Orthodontic Practices Damage Faces
Orthodontics Does Not Address the Physiological Cause of Crooked Teeth
Functional Orthopedics
Craniopathy
Functional Appliances and Practitioners
Functional Dental Appliance Goals
Finding a Functional Orthopedist
Regaining Your Dental Health
Chapter 9 References
YOUR TEETH CAN HEAL NATURALLY
The Evidence and Proof That Cavities can Remineralize and Heal
Curing Tooth Decay — Parting Words
Get Support
Give Support
Healthy Teeth Are Your Birthright
Chapter 10 References
REMINERALIZE AND REPAIR YOUR CHILD'S TOOTH CAVITIES NATURALLY
From Fear to Faith, From Suffering to Peace
Children's Tooth Decay is Not an Easy Road for Most
Treating Children's Tooth Decay Naturally
Surgery on Children for Tooth Decay. Toxic Dentistry in Children’s Mouths
England’s Dentists say, “No Benefits, no Proof, and no Evidence” to support ANY dental Treatment
on Painless Baby Teeth
Healing Early Childhood Tooth Decay Naturally
Why Do Children Have Cavities. Dietary Keys for Remineralizing Tooth Decay in Young Children
A Food guide for Halting Childhood Tooth Decay
Vaccines Promote Tooth Decay
How to Prevent Cavities in Babies
What You Can Expect from Nutritional Treatments
Monitoring Your Child’s Tooth Decay
A Little More about Early Childhood Tooth Decay
Homeopathic Cell Salts
Pregnancy and Cavities
Breastfeeding and Cavities
Final Thoughts on Remineralizing Your Child’s Tooth Decay
About the Author
How to Order Additional Copies of Cure Tooth Decay
Chapter 11 / Bonus Chapter References

        Section summary: This chapter explains how children develop cavitiesspecific dietary keysfor reminaralinizng tooth decay. Please summarize this table-of-content list as follows:
• Identify any patterns you find within these chapters. • Highlight key points related directly towards oral health care,
       particularly focusing on prevention strategies against cavity development;
     • Determine if there exists some correlation between nutritional deficiencies
         and their potential impact upon teeth' s overall well-being;

**Summary**

This book explores various aspects of curing tooth   **(a)** [missing link]. Pattern recognition:

Patterns observed include discussion topics focused mainly around nutrition-related themes such as diet plans tailored specifically toward treating childhood
caries while emphasizing self-care practices like breast feeding during early years. Oral Healthcare Key Points:

* Emphasis on raw milk consumption. *. Key findings reveal correlations among poor diets
and subsequent negative effects on enamel strength, bone growth, etc., leading to increased susceptibility
to caries. In addition,

more focus placed on maintaining healthy gums through herbal treatments and oil pulling techniques;

Additional Recommendations

Note:**If relevant data has been omitted please let me know so we may re-evaluate our assessment accordingly**
I'll be happy to help.<|eot_id|><|begin_of_text|>
Q: Who wrote the foreword for the book "Cure Tooth Decay"?,
A: Timothy Gallagher, D.D.S., President of the Holistic Dental Association<|eot_id|><|begin_of_text|>Seawa ter
mineral S
and the coming
agricul tural revolutionW i t h  M i


often	disappears. Not	all	toxins,	however,	affect	all	people	in	the	same	manner. Just	as	each	of
us	has	unique	needs	for	nutrients,	each	of	us	also	has	unique	tolerances	and
susceptibilities	to	toxins. Toxin	levels	that	can	put	one	person	into	overload
might	not	be	particularly	serious	or	even	noticeable	for	someone	else. Genetic
predisposition,	nutritional	status,	stress	levels	and	lifestyle	all	influence	toxin
levels. Because	currently	we	have	no	way	to	predict	the	effects	that	specific
toxins	(or	combinations)	have	on	any	individual,	the	solution	is	to	minimize
exposure	to	all	toxins	and	to	take	steps	to	support	the	body’s	detoxification
mechanisms. A	Buildup	of	External	ToxinsChronic	exposure	to	small	amounts	of	seemingly	harmless	toxins	presents	a
problem	more	dangerous	than	people	realize. Even	in	trace	amounts,	toxins	can
build	up	and	overload	our	cells,	causing	malfunction. The	average	American	is
building	up	(bioaccumulating)	between	three	and	five	hundred	manmade
chemicals,	most	of	which	did	not	exist	prior	to	World	War	II	and	have	never
before	been	in	human	tissue. Therefore,	the	combined	toxic	effects	of	these
chemicals	are	impossible	to	calculate. Physicians	rarely	consider	toxic	buildup	as	a	primary	cause	of	disease	and
rarely	test	for	toxic	underlying	problems. In	fact,	about	the	only	time	the	medical
community	will	cite	toxicity	as	a	primary	cause	of	disease	is	when	somebody
dies	or	becomes	obviously	ill	from	massive	toxic	exposure,	such	as	a	chemical
spill. Subtle	and	gradual	toxic	exposures	typically	go	undetected,	which	explains
how	people	suffering	from	toxic	overload	can	go	to	their	doctors	repeatedly
(with	persistent,	if	vague,	complaints	of	“not	feeling	quite	right”)	and	never
receive	a	correct	diagnosis. When	people	finally	do	become	sick	from	their	bioaccumu-lated	toxins,
following	the	path	of	their	illness	back	to	the	myriad	toxic	sources	is	nearly
impossible. If	these	toxins	weren’t	so	insidious	and	if	they	made	us	sick	or	killed
us	quicker	and	more	straightforwardly,	we	would	understand	more	readily	the
need	to	avoid	them. Instead,	we	expose	ourselves	unknowingly	and	we	lay	the
groundwork	for	massive	cellular	malfunction,	little	by	little. Combine	these
external	toxins	with	those	generated	inside	the	body,	and	the	eventual	result	is
toxic	overload. A	chilling	example:	Environmental	and	dietary	toxins	bioaccumulate	in	a
mother’s	fatty	tissues	throughout	her	life. When	she	starts	nursing,	her	toxin-
loaded	fatty	tissues	produce	cancer-causing	breast	milk. In	his	1987	book
Diet
for	a	New	America,
John	Robbins	notes	that	the	milk	of	most	American	mothers
is	so	contaminated	with	chemicals	(PCBs,	dioxins	and	various	pesticides)	that	“it
would	be	subject	to	confiscation	and	destruction	by	the	FDA	were	it	to	be	sold
across	state	lines. ”	Robbins	also	says	“the	EPA	has	concluded	that	the	average
American	breast-fed	infant	ingests	nine	times	the	permissible	level	of	dieldrin,
one	of	the	most	potent	of	all	cancer-causing	agents	known	to	modern	science. ”
Fortunately,	dieldrin,	which	was	used	on	crops,	has	now	been	removed	from	the
market,	but	the	average	mother’s	milk	(while	still	far	better	than	infant	formula)
remains	contaminated	with	numerous	toxic	chemicals. No	One	Is	SafeAt	present,	toxic	chemicals	can	be	found	in	trace	amounts	in	the	tissues	of
virtually	everyone	in	America—including	you. These	chemicals	include:	plastics
such	as	styrene	(disposable	Styrofoam	cups),	1,4-dichlorobenzene	(mothballs,
deodorizers),	sodium	lauryl	sulfate	(synthetic	detergent	from	soaps,	shampoos,
toothpastes),	pesticides,	PCBs,	dioxins,	phthalates	(plastics),	formaldehyde
(plywood,	particleboard,	permanent-press	clothing),	prescription	drugs	and
organic	solvents. No	place	on	earth—and	no	modern	home—is	free	from	man-
made	toxic	contamination. Molecules	of	the	pesticide	DDT,	for	example,	blanket
the	entire	planet. Henry	Schroeder,	M. D.,	a	former	professor	of	medicine	at	Dartmouth	Medical
School	and	author	of
The	Poisons	Around	Us,
wrote	that	“five	toxic	trace	metals:
antimony,	beryllium,	cadmium,	lead,	and	mercury	are	involved	in	at	least	half
the	deaths	in	the	U. S. and	much	of	the	disabling	disease. ”	In	all,	more	than	one
hundred	thousand	chemicals	are	now	in	commercial	use,	at	least	25	percent	of
which	are	known	to	be	hazardous;	many	others	have	never	been	tested	at	all. Even	when	chemicals	are	tested	for	safety,	studies	are	virtually	always	short-
term	and	tested	individually;	few	have	examined	the	long-term	effects	of
chemicals,	or	how	they	react	in	the	body	in	combination	with	each	other. Yet
these	long-term,	combined	effects	are	the	reality	of	living	in	America	today. In
other	words,	the	testing	programs	are	flawed. Adverse	effects	are	not	necessarily
observed	in	small	groups	of	animals,	nor	do	experimental	animals	necessarily
react	to	toxins	the	same	as	humans. Ultimately,	any	chemical	that	is	not	normal
and	natural	to	our	bodies	puts	a	load	on	our	detoxification	systems	and	may
damage	cell	function. Most	people	make	little	effort	to	avoid	toxins	because	officially	established
tolerances	presume	that	toxin	levels	are	within	safe	limits. Unless	you	make
special	choices,	you	constantly	eat	foods	with	trace	toxins,	you	constantly	drink
water	with	trace	toxins,	you	constantly	use	personal	products	with	trace	toxins,
and	you	constantly	breathe	toxic	air. By	the	end	of	each	day,	these	toxic
contaminants	often	reach	a	substantial	cumulative	total. EPA	scientists	found
that
the	total	toxic	residues	in	our	daily	diet	can	exceed	500	percent	of	the
recommended	daily	maximum,	even	if	each	individual	food	is	within	“safe”
limits. A	Poison	Gas	Chamber	of	Her	Very	Own
Several	years	ago,	a	young	married	couple	from	Chicago	asked	me	to	help
their	three-year-old	daughter,	Anne,	who	was	experiencing	seizures. Anne	hadbeen	examined	by	at	least	a	dozen	specialists,	but	their	only	recommendations
were	anti-seizure	medications	that	made	Anne	sick,	yet	failed	to	stop	the
seizures. The	desperate	parents	called	me,	a	complete	stranger	two	thousand
miles	away. They	begged	me	for	help,	even	though	I	am	not	a	physician. Because	there	is	only	one	disease,	I	knew	that	Anne’s	problem	was
malfunctioning	cells. But	why	were	they	malfunctioning. Although	I	asked
many	questions	about	Anne’s	history,	nothing	seemed	unusual	about	her	birth,
background	or	development. She	had	been	bre


getarianism and the Environment. Why going meatless is important. ” Vegetarian GuideOur Future Our Food. Making a Difference With Every Bite: The Power of the Fork! EarthSave
International
Ranganathan, Janet & Waite, Richard. “Sustainable Diets: What You Need to Know in 12 Charts. ”
World Resources Institute. Apr., 2016
[60] Scarborough, Peter, et al. “Dietary greenhouse gas emissions of meat-eaters, fish-eaters,
vegetarians and vegans in the UK. ” Climactic Change July 2014., Vol. 125, Issue 2, pp. 179-192
“Meat Eater’s Guide to Climate Change and Health. ” Environmental Working Group. 2011Ranganathan, Janet & Waite, Richard. Sustainable Diets: What You Need to Know in 12 Charts. World Resources Institute. Apr., 2016236
Fruiticulture“How much have you saved?” The Vegan Calculator
Ogden, Lillie. “The Environmental Impact of a Meat-Based Diet. ” Vegetarian Times. Apr. 4, 2007Oppenlander, Richard A. Food choice and Sustainability: Why Buying Local, Eating Less Meat, and
Taking Baby Steps Won’t Work. Minneapolis, MN : Langdon Street, 2013237
FruiticultureAppendix D
Resources
Acres U.S.A.  •  www.acresusa.com
Ahimsa Sanctuary Farm  •  www.ahimsasanctuaryfarm.com
American Rivers  •  www.americanrivers.org
American Vegan Society  •  www.americanvegan.org
California Rare Fruit Growers  •  https://crfg.org
Center for Food Safety  •  www.centerforfoodsafety.org
David Blume  •  www.permaculture.com
Colitis & Crohn’s Health Recovery Center  •  www.colitisandcrohnscenter.com
Cowspiracy  •  www.cowspiracy.com
Ecologia  •  www.ecologiadesign.com
Demeter Association  •  www.demeter-usa.org
Dr. Lyudmila Emilova  •  https://emilova.eu/index.php/en
EarthSave  •  www.earthsave.org
Finca de Vida  •  www.fincadevida.com
Findhorn Foundation  •  www.findhorn.org
Food For Thought Campaign  •  www.foodforthoughtcampaign.org
Fresh Food Festival  •  https://freshfoodfestival.com
Fruit Gardener Magazine  •  https://crfg.org/category/fruit-gardener-magazine
Fruit Powered Magazine  •  www.fruit-powered.com
Fruit Tree Planting Foundation  •  www.ftpf.org
Fruitarian Info  •  www.fruitarian.info
Fruiticulture Classroom  •  www.facebook.com/groups/fruiticulture
Fruiticultura Magazine  •  http://quatrebcn.es/fruticultura-062
Fruiticulture Institute  •  www.fruiticulture.com
Gaia Education  •  https://gaiaeducation.org
Forest Stewardship Council  •  https://us.fsc.org/en-us
Friends of the Earth •  https://foe.org
Dr. Douglas Graham  •  www.foodnsport.com
Geotherap y  •  https://www.crcpress.com/Geotherapy-Innovative-Methods-of-Soil-Fertility-Restoration-
 Carbon-Sequestration/Goreau-Larson-Campe/p/book/9781466595392
Green Belt Movement  •  www.greenbeltmovement.org
Green Vegans  •  www.greenvegans.org
Growing Your Greens  •  www.youtube.com/user/growingyourgreens
Hawaii Tropical Fruit Growers  •  www.htfg.org
Hawaii Tropical Fruit Growers Maui Chapter  •  www.facebook.com/groups/
 HawaiiTropicalFruitGrowersMaui
Health Glows  •  http://healthglows.net
High Carb Vegans  •  www.highcarbvegans.com
Hua Nui  •  www.hua-nui.com
Dr. David Klein  •  www.selfhealingempowerment.com238
FruiticultureKupua’a Farms  •  www.kupaafarms.org
Geoff Lawton  •  www.geofflawtononline.com
Living Aloha Magazine  •  www.livingaloha.net
Living Nutrition Magazine  •  www.vibrancemagazine.com
Naandi Foundation  •  www.naandi.org
National Audubon Society  •  www.audubon.org
Natural Resources Defense Council  •  www.nrdc.org
North American Vegetarian Society  •  https://navs-online.org
Occidental Arts and Ecology Center  •  https://oaec.org
Organic Consumers Association  •  www.organicconsumers.org
Oraganic Farmers Association  •  http://organicfarmersassociation.org
Our Children’s Earth Foundation  •  www.ocefoundation.org
Permaculture - Designer’s Manual  •  www.tagari.com
Permaculture Research Institute  •  https://permaculturenews.org
Physicians Coalition For Responsible Agriculture on Maui  •  www.facebook.com/groups/PCRAMaui
Physicians Committee for Responsible Medicine  •  www.pcrm.org
Rainforest Action Network  •  www.ran.org
Regenerate the Earth  •  www.vibranthealthandwealth.com/upload/RegenerateTheEarth-ebook.pdf
Regeneration International  •  www.regenerationinternational.org
Remineralize the Earth  •  www.remineralize.org
Rock Dust Local  •  http://rockdustlocal.com
Rodale Insitute  •  www.rodaleinstitute.org
SEER Centre Trust  •  www.seercentre.org.uk
Sierra Club  •  www.sierraclub.org
Dr. Robert Sniadach  •  www.transformationinstitute.org
Soil & Health Library  •  www.soilandhealth.org
The Earth Pledge  •  www.earthpledge.org
The Nature Conservancy  •  www.nature.org
The Survival of Civilization  •  http://soilandhealth.org/book/the-survival-of-civilization
The Vegan Society  •  www.vegansociety.com
Tri-Isle Resource Conservation and Development Council  •  http://tri-isle.org
TrueNorth Health Center  •  www.truenorthhealth.com
Dr. Will Tuttle  •  www.worldpeacediet.com
UK Fruit Festival  •  https://fruitfest.co.uk
University of Natural Health  •  www.unh-edu.org
Vegan Healing Diet  •  www.veganhealingdiet.com
Veganic Agriculture Network  •  www.goveganic.net
Vegetarians in Paradise  •  http://www.vegparadise.com
Vibrance Magazine  •  www.vibrancemagazine.com
Vibrant Health & Wealth Academy  •  www.vibranthealthandwealthacademy.com
Vibrant Health Fruitarian Bookstore  •  https://vibranthealthandwealth.com
Water Environment Federation  •  www.wef.org
We Plant  •  http://weplant.in
Don Weaver  •  earthdon@yahoo.com
World Wildlife Fund  •  www.worldwidllife.org239
FruiticultureAppendix E
About the Authors
David Klein, Ph.D., Naturorthopathic Doctor
A resident of Maui, Hawaii, Dr. David Klein is the
Founder, Dean and Director of the online Vibrant Health & Wealth Academy. He is also the Director of the Colitis & Crohn’s Health Recovery Center based on Maui, Hawaii. A Naturorthopathic Doctor with a Ph.D. in Natural Health & Healing, David received his degrees from the University of Natural Health. David also holds a Nutrition Educator certification from Bauman College as well as a B.S. in Civil Engineering with a concentration in Environmental Engineering
from Northeastern University in Boston, Massachusetts. Originally from New Jersey where he decided to be an environmentalist at age 12, David worked eight years as a project engineer and manager in the field of environmental engineering in New Jersey, New York and California prior to beginning his career in the natural health field in 1992. David has been a practitioner of the Fruitarian Lifestyle since 1984 when he healed a
debilitating eight-year bout of severe ulcerative colitis. Adopting a vegan, fruit-based, alkalizing diet of mostly raw foods, adhering to food combining principles, and applying the natural, drugless self-healing protocol, he rapidly healed, rebuilt his depleted body and went on to establish a high level of vibrant health. He has thrived on a 100% raw food diet since 1993. Since the late 1990s, David has been a leader in the raw food, Natural Hygiene, Raw
Food, Vibrant Living and Self-Healing health spheres. In 1992 he founded the Colitis & Crohn’s Health Recovery Center. His Living Nutrition and Vibrance magazines were the world’s most widely read rawfood lifestyle periodical from 1996 to 2016. He has also authored and co-authored many books on the mind-body-spiritual aspects of natural health. His Self Healing Colitis & Crohn’s guidebook is a world bestseller in its field, with
240
Fruiticultureover 45,000 copies sold. Beginning in 2000 he produced over 20 Raw Passion Seminars
and Jamborees across the


. Pun-
gent, sour and salty tastes are Rajasic (stimulant-irritant)
because they activate the senses and make the mind extro-
verted. Bitter and astringent tastes are Tamasic in the long
term because their effect is to deplete the vital fluids. However, we need all six tastes to various degrees. The
right balance of tastes itself is Sattvic. This consists of food
that is pleasant, but not overly sweet, in taste like grains,
fruit and sweet vegetables, along with moderate use of
spices, salt and condiments, and taking only bitter and
astringent articles for necessary detoxification. Sattvic diet
is mild and even in qualities, not going to any extreme of
taste. Pungent taste irritates the nerves by its stimulating
and dispersing property. Sour and salty tastes aggravate
the emotions through heating the blood. Bitter and astrin-
gent tastes can make us ungrounded and dry out the ner-
vous system. However, a number of sweet spices, like gin-
ger, cinnamon and cardamom, are Sattvic and help clear
the mind and harmonize emotions. Some special bitter
herbs, like gotu kola, are Sattvic. Bitter taste helps open Outer Treatment Modalities 193
the mind because it is composed of the same basic ele-
ments of air and ether. Too much of any taste becomes Tamasic or dulling. This is particularly true of sweet taste, which is heavy in
nature. We have all experienced the dulling effect of eat-
ing too many sweets. Complex carbohydrates are better for
the mind than raw sugars. Pure sugars over stimulate the
pancreas. They require the pancreas to work hard to keep
blood sugar levels down when they enter the blood and,
when they leave the blood, make it work hard to keep the
blood sugar level up. This can cause mood swings and
emotional imbalances. Because sweet taste is Sattvic or
love-promoting, we indulge in it in order to compensate
for lack of love in our lives. Excessive eating is Tamasic, while light eating is
Sattvic, though light eating can be Rajasic if food intake is
not adequate to ground the mind. Overweight is a Tama-
sic state, causing dullness and heaviness in the mind, while
underweight is Rajasic, promoting hypersensitivity and
hyperactivity. Rajasic and Tamasic Diets
Rajasic and Tamasic foods disturb or dull the mind and
produce unrest and disease. We should understand them in
order to avoid them. Rajasic food is excessively spicy, salty
and sour: like chilies, garlic, onions, wines, pickles, excess
salt, mayonnaise, sour cream, and vinegar. Food too hot in
temperature is Rajasic. Rajasic food is usually taken with
stimulating (Rajasic) beverages like coffee or alcohol. It
may be eaten in Rajasic circumstances, as when we are hur-
ried, disturbed or agitated. Tamasic food is stale, old, recooked, rancid, artificial,
overly fried, greasy or heavy. It includes all "dead food, Ayurveda and the Mind
meat and fish, particularly pork, animal fats and animal
organ parts. Canned and artificial foods tend to be Tama-
sic. Excess intake of fats, oils, sugars and pastries is Tama-
sic. White sugar and white flour have a long-term Tama-
sic or clogging effect (though short term white sugar is
Rajasic). Food that is too cold is also Tamasic and weakens
the digestive fire. Rajasic foods cause hyperactivity and irritability,
increase toxins in the blood, and promote hypertension. They disturb the senses and cause the emotions to fluctu-
ate. Tamasic foods cause hypoactivity, lethargy, apathy,
excess sleep, accumulate phlegm and waste materials. They dull the senses and keep the emotions heavy and
resistant. Sattvic Diet with Diets for the Three Humors
Sattvic diet can be modified for best effect according to
the three biological humors of Vata, Pitta and Kapha. One
should follow the diet for one's constitutional type,
emphasizing those articles which are Sattvic and avoiding
those which are Rajasic or Tamasic. 57 By combining a diet
for increasing Sattva along with one for reducing one's bio-
logical humor, diet becomes a powerful tool for improving
health. For specific psychological problems, more special-
ized diets may be prescribed. For specific information on
Sattvic food types, note the appendix. Herbs
Herbs are Mother Nature's primary medicine and carry
her healing energies to keep our system in balance. Ayurveda is primarily an herbal medicine. Ayurvedic
books explain herbal qualities and energetics in detail. 5"
Here we will focus on how herbs can be used in a simple Outer Treatment Modalities
way relative to the mind. Herbs affect the mind more
directly than food, though they are milder and safer in
action than chemical drugs. They can be very important
tools for healing the mind. While all herbs have some
effect on the mind, certain herbs are nervines and possess a
special action on the brain and nervous system. Herbs work over a period of time, though shorter than
that of food. Up to one month may be necessary for the
effect of mild herbs to manifest, particularly those used for
their nutritive effect. The exception is strong stimulant
herbs (like cayenne or ma huang) which have an immedi-
ate effect. Herbs in Ayurvedic Psychology
Ayurveda's integral psychology stresses first of all
appropriate diet. On top of this, special herbs are helpful
if not indispensable. Diet has a general role and provides
the foundation on which herbs can work. Without the
proper diet, even the best herbs will be limited in what
they can do. Herbs are used for fine tuning diet and for
shorter, but stronger therapeutic actions. 9 To understand
the Ayurvedic view, it is necessary to understand the
effects of the six tastes on the mind. 6"
The Six Tastes and the Mind
Bitter Taste
Bitter taste is composed of air and ether elements,
which are the same elements as predominate in the mind. Bitter herbs open the mind, make consciousness more sen-
sitive, and increase its functional capacity. They have a
cooling, calming, detaching and expanding effect on the
mind. Ayurveda and the Mind
Those suffering from mental dullness, heaviness, heat
and toxicity should use more of the bitter taste. However,
bitter taste should not be used by those suffering from
hyperactivity, nervous exhaustion, debility or unground-
edness. It is more for short term usage or in small dosages. Typical Bitter Nervines include betony, chamomile, gotu
kola, hops, manduka pami, passion flower, and skullcap. Pungent Taste
Pungent or spicy taste is composed of fire and air ele-
ments and activates these in the mind. As the most fiery of
the tastes, pungent is best for increasing Tejas and intelli-
gence. Pungent herbs stimulate the mind and promote cir-
culation in the brain. They help develop clarity, perception
and reasoning ability. Pungent herbs are good for those suffering from men-
tal dullness, depression, congestion, and lack of motiva-
tion. They should generally be avoided by those suffering
from anger, insomnia, restlessness, or hyperactivity. They
often work better in combination with sweet tonics, which
ground and stabilize their effects. Most pungent herbs serve as nervine stimulants. Spicy
herbs open the mind and senses, clear the head and sinus-
es, relieve headache, muscle spasms and nerve pain. Some
are more specifically nervine than others, particularly
those that help clear the sinuses. Typical herbs of this type
include basil, bayberry, calamus, camphor, cardamom,
eucalyptus, hyssop, peppermint, pippali, rosemary, saffron,
sage, spearmint, thyme, and wintergreen. Though most pungent (spicy) herbs are stimulating, a
few are calming or sedative in nature. These are often
strong and earthy in taste. They are particularly good for
Vata. Such herbs are asafetida, garlic, jatamansi, nutmeg,
valerian, and lady's slipper. Outer Treatment Modalities 197
Classified within pungent taste are certain strong
nervine stimulants owing to the special alkaloids they con-
tain. These herbs help us stay awake and focused, but can
also irritate the nerves. They are useful in a limited way in
conditions of depression or dullness, but can aggravate
insomnia, restlessness and anxiety, or increase nervous
debility. Herbs in this category are coffee, damiana,
ephedra, ma huang, tea, and yohimbe. Sweet Taste
Sweet taste is composed of earth and water elements. It
is used for grounding, calming and nutritive purposes for
the mind and nerves, and can have rejuvenative effects. Such herbs are usually not strongly sweet in taste


rejoining with spirit. This is healing and Saint Francis asks you through his
prayer to be an instrument of this process. WHA T IS A HEALER. In her marvelous book, The Physician W ithin Y ou, Gladys T aylor McGarey,
M. D., relates a conversation with her son Carl, who had just finished his
internship and was specializing in orthopedic sur gery. After he had told his
mother of his fears about having people’ s lives in his hands, she related,
“Carl, as a sur geon you may pull an incision together and suture it well, but
you cannot make it heal. If you think you are the one who does the healing,
you have a right to be scared. But if you understand that you are a channel
through which healing moves, and that you are contacting the healing force
within your patients, you have nothing to fear. You will have awakened the
physician within them and sent them on their way to heal themselves. ”
As you begin living your life on the spiritual plane you will discover that
both your body and your mind become instruments of God when you are
able to bring a kind of consciousness to the sick or injured wherein you are,
in effect, bringing the potential for pardoning or releasing the disease itself. Healing occurs when we approach our own healing power through faith in
our spiritual perfection and an abiding sense of unconditional love. The
healer is not performing the healing, but bringing pardon in the form of
unconditional love and the faster ener gy of spiritual consciousness to bear
on the injury, while turning the entire process over to God. As you af firm your spiritual perfection you actually set into motion the
universal law. It is through the surrendering of your doubts and fears, the
laying aside of your little ego and living the principle of existence, which is
the principle of thoughts becoming things. It was the thoughts or mental
conditions that created the illusion of illness as separate from the divine,
and it will be your own thoughts of spiritual perfection that will allow the
healing force to work through you in your self, as well as in others. I am not speaking here of the laying on of hands or the world of the occult,
but merely the awareness that a healer must be able to accept in his or her
own mind the spiritual perfection of mind and body as well as the spiritual
perfection of those injuries you look to pardon. In a word, it is love that is
the power that heals. Remember, the opposite of love is fear, and a belief in
fear is a belief in the second power of disease. Y ou are always reminded
that “Perfect love casteth out all fear,” and the root of all disease and injury
is fear; the fear of being separate from the one power of God. CAN YOU BE A HEALER. Anyone can become a healer who understands that he or she is merely a
channel through which perfect spiritual love can flow. When you are ill you
have disconnected from the capacity to heal yourself. Y ou have lost contact
with your healing source. Y our healing abilities will be found by rejoining
to the source. As a healer, you stay in touch with the whole, never falling
prey to the superstition of separateness, which causes the illness to take
hold in the first place. When you touch the illness of another with the
energy of spirit or the source, you activate the connection and facilitate the
healing process. In that sense, yes, you are a healer, even though you heal
no one. Y ou don’ t even need to understand the mechanics of this process. When you help another to become aware of the source from which healing
takes place, you not only facilitate healing but you act to help others
prevent future illness as well. I am convinced that you can indeed become an instrument of healing by
raising your ener gy field to the highest, most spiritual levels, which were
described in the first six chapters of this book. There I explained that God
does not heal disease, because disease is not accepted as a separate power. Rather, God is the one power of harmony. Be that power, live there, and you will yourself be bringing pardon to injury
in your life, and the lives of those you encounter who live in the illusion of
disease. Believe in this one power. This is not a miracle but simply the way
of things. As Saint Thomas Aquinas put it, “Miracles are signs not to them
that believe, but to them that disbelieve. ”
SUGGESTIONS FOR SOWING P ARDON WHERE THERE IS
INJUR Y
Use your thoughts to keep your ener gy on healing rather than disease. It is
pretty common to place ener gy on what is wrong and what you don’ t want. Thoughts such as “This cold is going to get worse,” “There is nothing you
can do, it’ s the flu season and it’ s going around,” “Y ou have to get worse
before it will get any better,” are all ideas that will help you to manifest
what you don’ t want. A brief reminder here: you act on your thoughts, andthis goes for your body and the bodies of those around you. If your thoughts
are on what you don’ t want (disease) you will act upon those thoughts and
manifest more of what you don’ t want. Anytime you enter an ener gy field of injury or disease remind yourself that
you are bringing the radiant ener gy of spirit to that space. Stay focused on
that faster ener gy, make an ef fort to radiate it outward and in a surrounding
fashion, never buying into the lower ener gy of disease. I visited a young man in a hospital in Canada who had been in a serious
motorcycle accident and was lying comatose. Several of his friends asked if
I would visit him since he was a big fan of my writing and tapes and had
been unable to attend my presentation in T oronto due to his near fatal
accident several days prior to my visit. On my way to the airport I went to
see Anthony in the intensive care unit of the hospital. The nurses said there
was very little chance that he would survive his wounds. He was
surrounded by the ener gy of injury. The other patients on the ward were in
various states of total disrepair. Anthony lay there, twenty-five years old,
unconscious, and in a place where little hope for healing was being of fered. I spent one hour with Anthony, making every ef fort to be a channel through
which healing might flow. I stayed in deep conscious contact (through
meditation) with God, and visualized white light surrounding this young
man. When I left I had a strong knowing that Anthony would recover. Sure
enough, eighteen months later I was speaking at a convention and Anthony
appeared. He looked and sounded fit, and told us he was almost totally
recovered. When he addressed the group, at my request, he described
coming out of the coma and being told by the nurses of my visit. They said
I had prayed and seemed almost lost in my own bliss as I walked around his
bed during my visit. As you know, it was not I, this ego or my body, that had anything to do with
Anthony’ s recovery. I merely brought spiritual consciousness to his injury,
and in the great scheme of things Anthony now uses his own healing
journey as a metaphor for teaching others. The only thing I was totally
committed to in my visit was to stay in the highest ener gy pattern I could
and to refuse to give credibility to a second power called injury. Appr oach any experience of injury, whether it be in yourself or others, with
a mind-set of high hopes and possibilities for r elease fr om that injury
(pardon). Your thoughts must be on wholeness in order to make this visible
in your body. I believe no one knows enough to be a pessimist, and anyone
can be healed, even those in the absolutely lowest frequencies. I recall receiving a letter from a woman who had fallen into prostitution,
was a crack-cocaine addict, had lost almost all her normal weight, and was
a walking skeleton. At this low point she wandered into a drugstore one
morning and stole a tape from the revolving rack of self-improvement
cassettes. It happened to be one of my tapes and for some reason she went
home and listened to it. When I met her in person she agreed to appear on a national television
show to share her story. She described how from that lowest point in her life
she began to think vigorous healing thoughts, the same kinds of thoughts I
had recorded on the tape. She listened every day and gradually those
thoughts became her own and they literally transformed her injury into
health. Now, I receive a Christmas card each year with a picture of her with
her husband and two children along with a note relating the continued
success of her new business. When you can transcend your malaise and thoughts of impossible or
incurable, and replace them with the ener gy of spirit where all things are
possible, the material world responds and wholeness replaces visions of
doom and separateness. Deliver this higher ener gy thinking to even the
worst of circumstances and a spiritual solution is revealed. In summary, always think yes, it’ s possible, I can, I will, I am trusting God
totally, because all that is not good can’ t possibly be real, even if it exists in
the material world. Be continuously awar e of the times when you ar e trapped in ego
consciousness.


 to me; it seemed that death would
have  been  a  blessing,  especially  so  that  my  family  could  be  freed  from  the
seemingly neverending burden of my illness and be able to get on with their lives. Sitting alone and discouraged one morning, I glanced up dismally from  a book I
was reading when my husband came in the room. "I've got something else we can
try, honey," he chirped enthusiastically, and proceeded to describe his conversation
with a woman who had cured herself of a serious and reportedly incurable kidney
disorder by using an unusual therapy. "Whaaat", I responded, after he told me what
the therapy was - "I don't think so", I said, and went back to reading my book. But after several more days and many more horrible episodes of pain and drugs,
my husband handed me a small book and said, "You've got to try this". I picked up
the book and began to read. The small, unpretentious-looking book was full of fascinating stories about people
who had been cured of even the worst diseases with a seemingly strange and little-
known natural therapy. The therapy seemed incredibly effective, yet I still felt
reluctant  to  try  it. But  as  I  read  further  on  in  the  book,  the  stories  were  so
compelling and the therapy was so simple that suddenly, it didn't seem strange or
preposterous to me anymore. And at this point in my now nearly futile existence, I
knew I had absolutely nothing to lose by trying it - so I did. 11From the first day I began the therapy, to my immense surprise I got almost
instantaneous relief from my incurable constipation and fluid retention. Within a
week, my severe abdominal and pelvic pain was unbelievably gone. The chronic cystitis and yeast infections (internal and external) son disappeared
and food allergies, exhaustion, and digestive problems all began to heal. After a few more months of the therapy, I noticed that amazingly, my colds, flu,
sore throats and viral symptoms, all of which had resurfaced and become chronic
after the surgeries, now rarely made an appearance. My hair which had fallen out
in  handfuls  after  my  fifth  surgery  became  thick  and  lustrous,  my  weight
normalized, and my energy and strength increased so markedly that I was even
able to work again. Last summer, I hiked four miles into the Grand Canyon. For the first time in many
years I can swim and even comfortably ride horseback or on my mountain bike for
hours at a time – all formerly unimaginable activities. Much to my own and my
family's amazement, I am back at work and after 30 years of almost non-stop
illness, I have a rich, full life again – and all because of an unbelievably simple and
effective natural medicine that almost none of us even knows exists. This natural therapy became, for me, a priceless gift of health, as it has for many
others. It  gave  the  fastest,  most  dramatic  results  of  any  natural  or  man-made
medical treatment I have ever tried and was truly the miraculous happy ending to
my  long  story  of  illness  and  failed  medical  treatments. By  using  this  simple,
natural medicine, along with other natural healing approaches such as homeopathy,
herbs, good nutrition and rest, I have been able to remain consistently disease-free
and I feel better and stronger than I have ever felt in my life since that fateful day
in July so many years ago. And even though this natural medicine seemed so peculiar to me at first, I later
discovered, to my surprise, that medical researchers have been intensively studying
and using this medicinal substance for decades. As a matter of fact, unknown to the vast majority of the public, this incredibly
simple and wonderful natural treatment is a well-proven medical therapy that has
been used extensively and successfully throughout the twentieth century by doctors
12and researchers from many different branches of medicine all over the world and
has been shown to be amazingly effective in treating a huge variety of illnesses. It's time that all of us should know about this therapy and about the medical
research findings on this truly remarkable natural medicine, which is why I have
written this book.. Up until this point, whenever anyone wrote or talked about using this substance for
healing, they've been told that it's just an unproven folk remedy or 'old wives tale'. But as you'll discover in the following pages, this is completely untrue. The truth is
that  doctors  and  medical  researchers  for  years  have  scientifically  proven  the
tremendous effectiveness of this natural medicinethey just haven't told us about it,
for reasons which we'll discuss later on in the book. This simple, natural method may seem less glamorous than comercial drugs and
space-age surgical techniques because it's not glorified by the press or hyped by
sophisticated,  sugar-coated  advertising  themes. But  when  all  the  man-made
medicines in the world can't help, people like myself have been eternally grateful
to find that nature has provided this safe, painless solution to even seemingly
incurable illnesses. In  this  age  of  hi-tech  drugs,  plastic  body  parts  and  mechanized  medicine,  I
sincerely hope that all of us can become more open and accepting of this natural
way of healing the body, and that the information provided in this book will help
all of us to learn more about, (what I can unreservedly say), is the best natural
remedy to disease and illness in existence. CHAPTER  2
13WHAT MODERN SCIENCE KNOWS  ABOUT A MIRACLE MEDICINE
(AND ISN'T TELLING)
Although  the  knowledge  and  research  findings  on  this  extraordinary  natural
medicine have largely remained in the files of medical researchers in our century,
there are people who have inadvertently discovered the incredible healing power of
this substance and  have used it to heal themselves:
"I  was  officially  diagnosed  with  Adenocarcinoma  (cancer)  of  the  chest  with
possible infiltration of the left lung two years ago. Soon after I was diagnosed, I
was hospitalized because my lung had filled with fluid and collapsed. I was in a
desperate struggle to stop the production of the fluid, in addition to which I was
terribly constipated and uncomfortable. Then I came across information on this particular natural therapy. As soon as I
had ingested the [fluid] it was miraculous. My bowels immediately began to move
again. The  relief  was  incredible  and  the  fluid  production  in  my  lung  also
subsequently soon died down to the doctors' amazement. They had no recourse but
to remove my chest tube. They wanted me to consider chemotherapy, radiation or
surgery but I refused and signed myself out of the hospital. Needless to say I am still here after two years even though my parents were
informed I had only four months to live after the diagnosis. I had used a number of
holistic approaches (colonies, herbs, etc.) but to be perfectly honest I know it was
the internal and external use of [this fluid] which has saved my life." — Mr. R.,
New York
"I was diagnosed as having rheumatoid arthritis at the age of twentyeight. The
pain and swelling in the joints of my hands was unbelievable. I also suffered from
migraine headaches since I was eight years  old and it was very common for me to
take a bottle of Excedrin with me everywhere I went. I never left my house without
that bottle. I had also developed a severe weight problem over the years and had
gotten up to almost 200 pounds. 14Finally, I met someone who told me about this natural miracle therapy, but the
best miracle of all is me. I started taking  [this fluid] and four and a half months
later I weighed 130 pounds. I lost 68 pounds! My arthritis is gone, my headaches
are gone and I feel like I'm 20 years old.”
— Mrs B.
Florida
"I laughed when I first heard about this therapy and didn't take it seriously. My
main concern at the time was about  my full-blown case of  AIDS that had just been
diagnosed  and  the  Kaposi's  sarcoma  lesión  (cancer)  in  my  mouth  that  was
supposed to spread throughout my body. But I decided to try the therapy topically
on my vicious case of */ringworm and not only did the ringworm condition totally
disappear after a few weeks, but the dry, cracked and painful skin all around my
toes and foot had totally changed. New skin had grown in and was as soft as a
baby's. It had a beautiful new color and just did not appear to be my own skin! I  then  tried  the  therapy  internally  each  day  and  over  the  next  7  months  the
Kaposi's lesions became increasingly smaller until they disappeared totally! The
mouth ulcers and genital herpes that used to plague me have not returned even
once. I have NEVER felt better in my life."


 are ener gy, emit
vibrations. These emotional vibrations impact the body’ s ener gy fields and
reveal ef fects that can be seen, felt, and measured. Motion pictures using
Kirlian photography, such as those done by Dr. Thelma Moss, show rapid
fluctuations of the color and size of the ener gy field with changes of
emotions (Krippner, 1974). The ener gy field has traditionally been called an
“aura” and can be seen by people who have been born with or learned the
ability to see vibrations of that frequency. The aura changes color and size
with emotions. Muscle-testing also demonstrates the ener gy changes that
accompany emotions, as our body’ s muscles instantly respond to positive
and negative stimuli. Thus, our basic emotional states transmit themselves
to the universe. The mind has no dimensions or size and is not limited in space;
therefore, the mind transmits its basic state via vibrational ener gy over an
unlimited distance. This means that we routinely and unwittingly af fect
others by our emotional state and thoughts. Emotional patterns and their
associated thought forms, for instance, can be picked up and received
consciously by psychics at a great distance. This can be demonstrated
experimentally, and the scientific basis for this has been a subject of great
interest in advanced quantum physics. Because emotions emit a vibrational ener gy field, they af fect and
determine the people who are in our lives. Life events become influenced
by our repressed and suppressed emotions on the psychic level. Thus anger
attracts angry thoughts. The basic rule of the psychic universe is that “like
attracts like.” Similarly, “love promotes love,” so that the person who has
let go of a lot of inner negativity is surrounded by loving thoughts, loving
events, loving people, and loving pets. This phenomenon explains many
scriptural quotations and common sayings that have puzzled the intellect,
such as, “The rich get richer and the poor get poorer,” and “Those who
have, get.” As a general rule, therefore, people who are carrying the
consciousness of apathy bring poverty circumstances into their lives, and
those with a prosperity consciousness bring abundance into their lives. Because all living things are connected on vibrational ener gy levels,
our basic emotional state is picked up and reacted to by all life forms
around us. It is well known that animals can instantly read a person’ s basic
emotional state. There are experiments demonstrating that even the growthof bacteria is af fected by human emotions, and that plants register
measurable reactions to our emotional state (Backster, 2003). The Mechanism of Letting Go
Letting go involves being aware of a feeling, letting it come up, staying
with it, and letting it run its course without wanting to make it dif ferent or
do anything about it. It means simply to let the feeling be there and to focus
on letting out the ener gy behind it. The first step is to allow yourself to have
the feeling without resisting it, venting it, fearing it, condemning it, or
moralizing about it. It means to drop judgment and to see that it is just  a
feeling. The technique is to be with the feeling and surrender all ef forts to
modify it in any way. Let go of wanting to resist the feeling. It is r esistance
that keeps the feeling going. When you give up resisting or trying to modify
the feeling, it will shift to the next feeling and be accompanied by a lighter
sensation. A feeling that is not resisted will disappear as the ener gy behind
it dissipates. As you begin the process, you will notice that you have fear and guilt
over having feelings; there will be resistance to feelings in general. T o let
feelings come up, it is easier to let go of the reaction to having the feelings
in the first place. A fear of fear itself is a prime example of this. Let go of
the fear or guilt that you have about the feeling first, and then get into the
feeling itself. When letting go, ignore all thoughts. Focus on the feeling itself, not on
the thoughts. Thoughts are endless and self-reinforcing, and they only breed
more thoughts. Thoughts are merely rationalizations of the mind to try and
explain the presence of the feeling. The real reason for the feeling is the
accumulated pressure behind the feeling that is forcing it to come up in the
moment. The thoughts or external events are only an excuse made up by the
mind. As we become more familiar with letting go, it will be noticed that all
negative feelings are associated with our basic fear related to survival and
that all feelings are merely survival programs that the mind believes are
necessary. The letting go technique undoes the programs progressively. Through that process, the underlying motive behind the feelings becomes
more and more apparent. T o be surrendered means to have no strong emotion about a thing: “It’ s
okay if it happens, and it’ s okay if it doesn’ t.” When we are free, there is aletting go of attachments. W e can enjoy a thing, but we don’ t need it for our
happiness. There is progressive diminishing of dependence on anything or
anyone outside of ourselves. These principles are in accord with the basic
teaching of the Buddha to avoid attachment to worldly phenomena, as well
as the basic teaching of Jesus Christ to “be in the world but not of it.”
Sometimes we surrender a feeling and we notice that it returns or
continues. This is because there is more of it yet to be surrendered. W e have
stuf fed these feelings all of our lives and there can be a lot of ener gy pushed
down that needs to come up and be acknowledged. When surrender occurs,
there is an immediate lighter, happier feeling, almost like a “high.”
By continuously letting go, it is possible to stay in that state of
freedom. Feelings come and go, and eventually you realize that you are not
your feelings, but that the real “you” is merely witnessing them. Y ou stop
identifying with them. The “you” that is observing and is aware of what is
happening always stays the same. As you become more and more aware of
the changeless witness within, you begin to identify with that level of
consciousness. Y ou become progressively primarily the witness rather than
the experiencer of phenomena. Y ou get closer and closer to the real Self and
begin to see that you had been duped by feelings all along. Y ou thought that
you were the victim of your feelings. Now you see that they are not the
truth about yourself; they are merely created by the ego, that collector of
programs which the mind has mistakenly believed are necessary for
survival. The results of letting go are deceptively quick and subtle, but the
ef fects are very powerful. Often we have let go but think that we haven’ t. It
will be our friends who make us aware of the change. One reason for this
phenomenon is that, when something is fully surrendered, it disappears
from consciousness. Now, because we never think of it, we don’ t realize
that it has gone. This is a common phenomenon among people who are
growing in consciousness. W e are not aware of all the coal that we have
shoveled; we are always looking at the shovelful we are handling right now. W e don’ t realize how much the pile has gone down. Often our friends and
family are the first ones to notice. T o keep track of progress, many people keep a chart of their gains. This
helps to overcome the resistance that usually takes the form, “This isn’ t
working.” It is common for people who have made enormous gains toclaim, “It just isn’ t working.” W e have to remind ourselves sometimes what
we were like before we started this process. Resistance to Letting Go
Letting go of negative feelings is the undoing of the ego, which will be
resistant at every turn. This may result in skepticism about the technique,
“for getting” to surrender, a sudden upsur ge of escapism, or venting feelings
by expressing and acting out. The solution is simply to keep on letting go of
the feelings you have about the whole process. Let the resistance be there
but don’ t resist the resistance. Y ou are free. Y ou don’ t have  to let go. Nobody is forcing you. Look at
the fear behind the resistance. What are you afraid of regarding this
process? Are you willing to let go of that? Keep letting go of every fear as it
arises, and the resistance will resolve. Let’ s not for get that we are letting go of all the programs that have
made us a slave and a victim for a long time. These programs have blinded
us to the truth of our real identity. The ego is losing ground and will try
tricks and bluf fs. Once we start letting go, its days are numbered and its
power is diminishing. One of its tricks is to go unconscious about the
technique itself, for instance, to decide suddenly that the mechanism of
surrender isn’ t working, things are still the same, it is confusing, and too
hard to remember and do. This is a sign of real progress! It means that the
ego knows we have a knife with which to cut ourselves free and it is losing
ground. The ego is not our friend. Like “master control” in T r on  (1982), it
wants


 of Urine Therapy in the West 17 This fragment indicates how versatile the applica
tions of urine were seen to be: from harmless itch
ing to serious conditions, such as gangrene. Other notable fragments on the application and
characteristics of urine can be found in the book
Salmon's English Physician, published in 1695. A
number of quotations from this book quoted in The
Water of Life follow below:
"Urine is taken from human kind and most four
footed animalsi but the former is that which is
chiefly used in Physick and Chemi!Hry. It is the
serum or watery part of the blood, which being
diverted by the emulgent arteries to the reins is there
separated, and by the ferment of the parts,
converted into urine... Man's or woman's urine is
hot, dry, dissolving cleansing discussing resists
putrefactioni used inwardly against obstructions
of the liver, spleen, gall, as also against the Dropsie,
jaundice, Stoppage of the terms in women, the
Plague and a// manner of malign fevers. "Outwardly (applied) it cleanses the skin and
softens it by washing it therewith, especia//y being
warm, or new made. Cleanses, heals and dries up
wounds, though made with poisoned weapons. Cures dandrufr scurr and bathed upon the pulses,
cools the heat of fevers. Is excellent against
trembling numbness and the palsy, and bathed
upon the region of the spleen, urine eases the pains
thereof
"The virtues of the volatile salts of urine. It
powerfu//y absorbs adds and destroys the very root
of most diseases in human bodies. It opens all
18 The Water of Life obstructions of.. Reins, Mysentery and Womb,
purifies the whole mass of Blood and Humors cures...
Caclexia... Rheymatism and Hypo-chondriac
diseases, and is given with admirable success in
Epilepsies, Vertigoes, Apoplexies, Convulsions,
Lythargies, Migraine, palsies, Lameness, Numbness,
loss of the use of limbs, atrophies, vapors, fits of the
mother, and most cold and moist diseases of the head,
brain, nerves, joints and womb. (Leucorrhoea should
be added to this list.) "It opens obstructions of the reins and urinary
passages, dissolves tartarous coagulations in those
parts, breaks and expels stone and gravel. "It is a specific remedy against Dysuria, Ischuria
and a// obstructions of Urine whatsoever." (From: The Water of Life, J.W Armstrong, Health
Scienc~ Press, London 1971, p. 13-15.) This fragment also indicates how versatile the au
thor found the application of urine to be: many dif
ferent illnesses and ailments are mentioned. Besides,
he explains that urine is simply a component of the
blood and that it is purifying and prevents decay
and putrefaction. 2.3 20th Century Developments of
Urine Therapy
Armstrong also quotes an article from a contempo
rary scholar, Professor Jean Rostand,· which dis
cusses the biological importance of hormones and the fact that these can be found in large quantities
in human urine. A passage from this article reads
as follows:
11A recent discovery regarding the activity of
hormones has completely revolutionised their study
-viz.1 that certain of them filter through the kidney
to pass out in the urine. Multiple hypophysical
hormones, the hormones of the adrenal and
hormones of the sexual gland~ have been found in
normal urine... The discovery ofhormone-urinology
has had far-reaching consequences. Urine provides
a practically unlimited quantity of basic matter...
From the therapeutic point.of view it is possible to
envisage the use of these human hormones as
apparently capable of exercising great power over
the human organism... ". (From: The Water of Life, J.W Armstrong, Health
Science Press, London 1971, p. 15.) It is obvious that this man was far ahead of his time:
scientists have only recently started research on the
hormonal effects of urine. Later in this book, I shall
discuss this aspect of urine therapy in more detail. Dr. T. Wilson Deachman, another scholar from
the beginning of this century, recognised the enor
moms value of urine and the intelligence of the body
as a self-healing organism. Apparently other doc
tors did not listen to him. This is what he wrote
about urine:
11As the urine content varies according to the
pathological state of the patient; its use is indicated
in all forms of disease except those caused by
traumatism (broken limbs) or those that are of a mechanical nature. It saves the physician from the
mistake that is made in selecting the indicated
remedy from three thousand drugs or mori.!... What
cannot be cured by the forces of the bcdy cannot be
cured by the forces outside the body.11
(From: The Water of Life, J.W Armstrong, Health
Science Press, London 1971, p. 156)
Armstrong quotes another fragment, a report from
Doctor~ Disease and Health by Cyril Scott about a
certain Mr. Baxter, who was Armstrong's patient
for a short period of time:. 11Mr. Baxter1 who lived to a ripe old age, declaring
that he had cured himself of a cancerous growth by
applying his own urine in the form of compresse~
and by drinking his own urine neat. He further
declared that he had cured himself of other
complaints by these simple means. Mr. Baxter
contended that urine is the finest antiseptic that
exists, and, having made this discovery/ he formed
the daily habit of drinking three tumblers full as a
prophylactic against disease. He maintained that
if autogenous urine is taken in this way, the more
innocuous it becomes. He applied it to his eyes as a
strengthening lotion, and used it, after shaving for
his complexion. He also advocated its external use
for wounds, swel/.ings, boil~ etc. 1
'
(From: The Water of Life, J.W Armstrong, Health
Science Press, London 1971, p. 17.) Although Armstrong must have been quite pleased
with this handful of quotations from scholars, he
realised that the powerful medical world enter
tained other ideas. Even so, he was exceptionally
The History of Urine Therapy in the West 19 persistent in his conviction and enthusiasm con
cerning urine therapy, probably because through
urine therapy, he cured himself of tuberculosis
which had been declared 'incurable'. Armstrong began urine therapy after a long and
agonising journey in which doctor after doctor
proved unable to cure him of his symptoms. On
the contrary, his condition only worsened. He de
cided to try urine therapy for two reasons. First of
all, a quotation from the Bible stimulated his curi
osity: "Drink water from your own cistern, flowing wa
ter from your own well." (The Book of Proverbs 5: 15)
Secondly, he had childhood memories of his mother
smearing urine on his face which was swollen from
a bee sting, and of his grandfather treating animals
with urine. Armstrong is unclear as to whether this quota
tion from the Bible should be interpreted as he has,
but he does claim it to be the source of inspiration
for his beginning a forty-five day fast based exclu
sively on urine and water. He combined this fast
with massaging urine into his skin, based upon
what he found in another passage in the Bible, the
Gospel of Matthew 6:17-18: "But when you fast, anoint
your head and wash your face,... " He found that fast
ing was much easier and more pleasant if he also
massaged himself with (old) urine. After his own successful experience, Armstrong
treated hundreds of people with urine therapy. Only
after a number of years, and at the explicit request
of th'ose he had treated, did he write a book about
his own experiences and knowledge. This is the
previously mentioned and praised book The Water
of Life. This book was and continues to be a great
20 The Water of Ufe source of inspiration for everyone who works wit
urine therapy, both in the West and in the East. As mentioned above, Armstrong realised all to
well that his message was not in keeping with th
prevailing scientific dogma. Unfortunately, hi
worthwhile results did not stimulate other doctor
in England to delve into this subject. Nonetheless, in other countries several attempt
have been made by doctors to bring urine treat
ments to a scientific level. They worked with urin
injections which were first performed with the in
vent ion of the hypodermic needle and syringe. Thi
method was applied in Europe as well· as in th
United States, which is apparent from The Physi
ological Memoirs of Surgeon-General


y conceiving. Instead, the
emphasis is on cr eating a child who is mentally, physically,
emotionally, and spiritually healthy—a wise and well-r ounded child
who will contribute to society and become an enlightened citizen. —Maharishi Ayurveda
Ayurveda teaches that the presence of life is what allows the embryo to
grow and transform into a fetus, and then a child. Without life, matter is in a
state of dormancy. When consciousness enters matter, you can see all the
symptoms of life: birth, growth, maintenance, the ability to procreate,
disease (or dwindling), and eventually death. Ayurveda teaches that at the
moment of conception the soul enters into mama’ s womb, and that the
physical, mental, and emotional body of the baby begins to form. Thus,
Ayurveda emphasizes the value of preparation before conception, as well as
intention during conception to call in a soul who will bring more light and
goodness into the world by welcoming them with that same ener gy. The physical strength of the parents three or four months before and at
the moment of conception determines a lar ge part of the foundation of
health or dis-ease for the baby. The parents’  mental state is a foundation for
the baby’ s overall state of mind. And the parents’  spiritual connection (or
disconnection) determines the soul who will come in, depending on where
the soul is on their own spiritual journey. From an Ayurvedic standpoint, the process of a woman bringing a life
into the world with intention is one of treating herself like a plant in a
garden, with four aspects to consider in preparation for conception: the
field, the seed, the season, and the water. Ayurveda teaches that a woman is the channel through which the soul of
a new life arrives. Women carry within them the “field” of the uterus, which
lives in the lar ger field of their body, mind, and emotions. The space that awoman lives in, her relationship with her partner, her work, her community,
and the planet all make up the greater context of the field that she needs to
cultivate with deeper intention. The health of all of these aspects of her life
influence the field of her uterus, and therefore, they are all important when
considering conception. Attention to the “seed” is attention to the health of the egg and the
sperm. We know that the menstrual cycle, and therefore fertility, is
negatively af fected by stress, hormonal imbalance, poor diet, environmental
toxicity, low body fat, and more. Ayurveda looks at how all these dif ferent
components of a woman’ s life might af fect her eggs and reproductive
organs as well as how the lifestyle of a baby’ s father af fects the quality and
quantity of sperm. Stress causes us to clench, which hinders the free flow of
prana  (vitality, life force) and causes stagnation in the body, leading to dis-
ease. Part of preparing for conception involves addressing any disorders of
the reproductive system such as irregular periods (often because of
stagnation or not enough nourishment), ovarian cysts, uterine fibroids, and
so on through proper diet, lifestyle practices, and herbal support, which will
vary from person to person. Ayurveda thus suggests a cleansing period
followed by a rebuilding (or nourishing) period prior to conceiving. The “season” refers to assessing a time for conception based on the
parents’  time of life, determining the proper time in the menstrual cycle, and
following guidance for living and eating in accordance with the time of year
so that the doshas stay balanced. Ayurveda also assesses the season, the
phase of the moon, the environment (literally, the room!) that this soul will
be called into, as well as the state of consciousness of the parents at the
moment of conception. Last, the “water” is the Ayurvedic approach to the ways in which a
woman nourishes herself. The modern love af fair with intensity, stress,
activity, drive, and ambition oftentimes gets in the way of a woman’ s ability
to receive, and thus to conceive. A woman who has too many stress
hormones and not enough nourishment may need to slow down, relax, and
really focus on self-care practices that allow her to feel softer, grounded,
and cared for.Through the ancient yet practical lifestyle science of Ayurveda, you learn
how to engage with life consciously: how to step into every experience with
clarity, wisdom, and intention. This is a dynamic integration of doing
everything you can to prepare an ideal environment to welcome a child into
but also softening just enough so you do not become rigid within the timing
and the rituals. The goal is to trust that, ultimately, there is Divine timing
and a bigger plan than your own. The guidelines in this chapter of fer ways to cultivate the field of your
body, your consciousness, and dif ferent aspects of your life in preparation
for conception. Along with dietary disciplines that can assist you in
cultivating a strong seed and information to guide you in choosing the right
timing for inviting a child into your life, the chapter presents dif ferent
rituals from the ancient science of Ayurveda that you can use to invoke
intention and auspiciousness for the process of procreation. These
guidelines are not only for preconception and conception; throughout
pregnancy this same ener gy can be put into the cultivation of your body and
your baby’ s life as you nurture the little soul that is growing in the womb. PREPARING YOUR
CONSCIOUSNESS
Your consciousness can be compared to a mirror. It reflects the impressions
that have come in through your senses and the desires that stem from them. If you see a red convertible and really like it, it creates an impression in
your mind, and then a desire to have it. Your activities then become
motivated by your desire. Ideally, however, rather than your consciousness
reflecting the world outside of you, through spiritual practices, your
consciousness begins to reflect the pure nature of your soul. When your
consciousness reflects your soul, rather than being moved by what you wantor don’ t want, like or don’ t like (raga and dvesha), your only motive is the
desire to serve. Your will becomes aligned with Divine will, and all your
activities reflect that connection. The great teacher of Bhakti yoga Srila Prabhupada gives the metaphor
of a mirror that is covered by dust. When you look into that mirror, rather
than seeing yourself, all you see is the dust! The dust is compared to the
layers and layers of false identifications that have covered your real
identity: the roles that you play, the job that you have, the heartbreaks and
the joys, the pleasures and the pain, the past experiences that have shaped
and molded you. These create a “personality” that you now identify with, as
well as an endless stream of desires that you actively pursue. You have
forgotten who you really are. Yoga and Ayurveda teach that you are not what has happened to you. You are not your mind; you are not the temporary roles that you play; your
value is not defined by your status or position; you are not the color of your
skin or even the body that you are in. Your culture or ancestry may bring
deep meaning into your life, though who you r eally ar e isn’t actually
touched by any of it. You are the one that is seeing through your eyes,
hearing through your ears, and smelling through your nose. You are the
spark of life that gives consciousness to form. The actualization of material
desires (desires satisfied by matter) will not ultimately satisfy your soul. You are a pure spirit with the potential of becoming an instrument of the
greatest love possible. How can you clear the dust so that you can see who
you really are? It’s you and me forever, little one. And the tears started flowing
just as the rain falls outside of my window
from my heart,
down my cheeks,
onto my belly. Nothing lasts forever in this world.I already love you so much. And I’m already preparing for the little goodbyes
that come with a love so deep. And it is heartbreaking and beautiful
all at once. I pray that you know who you really are,
little one. Beyond the body and mind,
beyond the circumstances and past experiences. I pray you know who you are
so you do not have to grieve the pain of loss
in the ways that I do. I pray you know who you really are
so that the love that you give
and the love you receive
is without conditions. I remember sitting on a rock on the Ganges River this past
January
as two of my dear friends offered the ashes of their brother
into the river. The final destination
for all of us—
whether it is returning to the river
or returning to the earth
or the soul making its way back home. When will I take this spiritual life seriously? When will I understand that life is so fleeting
and every moment is so precious and best utilizedin the service
and remembrance
of God? I flashed forward to the day that my ashes will be delivered into
the current of mother Ganges. And I saw you, little soul, putting them in. The cycles and rhythms of life. It is heartbreaking
And so beautiful
All at once. YAMAS AND NI


sex and, 94, 128
in third trimester, 87, 123
oregano oil, 310, 317
Osho, 172
ovaries, 53–54, 208
ovulation, 62–63
oxytocin, 127, 150
P
panchakarma, 54–55
panchamrit, 273–74
parenthood, 11, 12, 14, 46, 47, 53
partnership
celibacy in, 94–95
conscious, 3–4
explorations for, 53
in postpartum period, 185–88, 189
in preconception, 46
separation and, 117–18passionflower, 208, 306, 307
pediatricians, 243, 244, 249, 251, 252
pelvis, 102, 107–8, 181
peppermint, 76, 254
peppermint oil, 101, 123, 308, 311, 313, 314, 316, 317, 319
perineum
during birthing, 149
cleaning, 180
essential oils for, 316
massage, 124–25, 145
softening, 126
pippali, 179, 212, 286
pitta
balancing, 25–26
digestive problems and, 98–99, 106, 107
imbalances, 24–25, 58, 62
during labor, 155–56
of newborns, 248, 256
overview, 23–24
postpartum, 202, 281, 289
sadhaka, 217
placenta
delivery, 150
previa, 95, 147
PMS, 208
poppy seeds, 207
postpartum, 238
asking for help, 182–84, 195
checklist, 177
diet and nourishment for, 277–79, 280–81, 286–87
doshas and, 17
essential oils for, 311–12, 316–18
foods contraindicated for, 281–83
four pillars of care for, 177–82
Frozen Feminine Pads, 318
grocery lists, 284, 285
herbal support for, 179–80, 212–13, 283, 284
imbalances in, common, 203–10
meal train, 89, 197
partners during, guidance for, 185–88
practices to support healing, 210–1 1
preparing for, 195–200
support during, 197–98
vata in, 20, 61–62, 259See also under  meals ; sacred window
Prabhupada, Srila, 34
prakruti, 15, 16, 17
prana (life force), 32, 56, 96, 211
pranayama, 42
during late pregnancy, 128
postpartum, 210–1 1
for sattva, increasing, 75
ujjai, 208, 210, 211
See also  alternate-nostril breathing ; cooling breath
prasadam (spiritual food), 80–81, 138
prayers
to baby in womb, 79–80
in conception ritual, 68
maha mantra, 83–84
for name-giving, 234
for safe delivery, 138
for welcoming baby to world, 220–21
preconception, 20
daily rituals for, 123–24
time for (“season”), 32–33
preeclampsia, 108–9, 127, 314
pregnancy, 33
diet and nourishment for, 85, 86, 87, 126–27, 277–79
doshas and, 17
early loss, 102–3
energy levels during, 121
essential oils, general, 311
essential oils by condition, 312–15
herbs for, 302–5
imbalances common in, 97, 98–102, 103–1 1
kapha in, 27
mother ’s happiness in, importance of, 47, 72, 106
pitta in, 24
sattvic lifestyle during, 77
self-care practices for, 90–92
senses during, 73
support during, 2, 46
three main responsibilities during, 268
vata in, 20
See also under  meals ; and individual trimesters
presence, 3, 12
while breastfeeding, 258–59
while eating, 54in mothering, 224, 231, 239
during pregnancy, 2
progesterone, 106
prolactin, 151
Puranans, 232
R
Radha, 232
raisins, 99, 273, 276, 284, 297
rajas, 73, 74, 76
rakta dhatu, 85
rasa dhatu, 85, 259–60
red raspberry leaf, 126, 199, 304
relationships
commitment in, 51–52
communication in, 51
conflict in, 46–48
real health and, 8
trust in, 48–51
See also  partnership
reproductive system, 32, 199, 303, 304
reproductive tissues, 54, 55, 56–58, 59, 87
Rescue Remedy Back Flower Essence, 177
rice. See basmati rice
Roman chamomile, 252, 312, 314, 316, 318, 319
Romm, Aviva, 120, 134, 210
rose, 75, 188, 194
in baths, 92, 126, 151, 184, 199
description, 304
essential oil, 68, 125, 152, 198, 313, 316, 317
for newborns, 256
postpartum, 181, 182, 200, 205, 207
Sun-Cooked Ayurvedic Rose Petal Jam, 217–18
in teas, 208, 306, 307
rosehips, 99
rosemary, 76, 199
rosemary essential oil, 101, 317
Rosenber g, Marshall, Nonviolent Communication,  51
rosewater, 69, 89, 106, 156, 247–48, 304
rosewood oil, 136, 312
Rothman, Barbara Katz, Bun in the Oven, A, 116S
Sacinandana Swami, Living Name, The, 84
sacred window, 171
author ’s experience, 196
beauty in, 184
end of, 189–90, 220–21
greatest need during, 174
poem for, 175–76
traditional practices, 172, 191–92
saffron, 207, 282
for lactation, 260, 263
for ojas-building, 56, 69, 215–16
for postpartum, 286, 291, 296–97
sage, 181, 199, 254, 283. See also  clary sage oil
samskaras. See sensory impressions ( samskaras )
sandalwood, 75
essential oil, 68, 316, 317, 319
powder, 247–48, 256
sat-chit-ananda,  10
sattva, 213
increasing, 75
mind of, 36–37, 58
in postpartum, 192, 197, 210, 280
during pregnancy, 72, 86
qualities and characteristics, 73, 74
signs of, 75
sattvic ahara, 270
Schott, Lelia, 223
seasons
dosha fluctuation in, 15–16
ritucharya and, 60–61
selflessness, 233
self-realization, 36, 43
senses
consciousness and, 33–34
controlling, 39–41, 45
doshas and, 16, 25
misusing, 13
overstimulating, 21
sensory impressions ( samskaras ), 41, 42, 72, 85
sesame oil, 197, 207
for babies, 154, 246, 250, 255
for basti, 125, 181cooking/eating, 280, 282, 284, 287
infusions, 198, 205
for massage, 22, 29, 124–25, 151, 152, 155, 181, 313
for oil pulling, 65
for stretch marks, 182
for yoni picchu, 126
ses


 that is
manifest and unmanifest; all consciousness and awareness; all existence;
All That Is; either form or nonform; all that is linear and all that is
nonlinear; all that arises out of creation; all possibility and actuality. The
Supreme is beyond existence or nonexistence; beyond beingnes s or is-ness;
beyond all Gods, heavens, or spiritual forms; beyond all names or
definitions; beyond all divinitie s and spiritual denotations. It is out of the
Godhead that Divinity arises, and out of the Supreme arises the Godhead. It is not possible to arrive at truth and ignore consciousness because truth
is the very product of consciousness. That which is Reality is beyond  all form and yet intrinsic to it. Let form
reveal its own nature—there is no need to seek it. The actual  essence of
form is formlessness, as paradoxical as that may sound. Every loving or compassionate thought outweighs many thousands of
negative thoughts held by others. We change the world not by what we say
or do but as a consequence of what we have become. Thus, every spiritual
aspirant serves the world. The Self is the awareness—its source, its completion, its totality, its
fulfillment, and its essence. It is the Reality of Reality, the Oneness and
Allness of Identity. It is the ultimate “I-ness” of consciousness itself as the
manifestation of the unmanifest. Thus, only can the indescribable be
described. There is an invisible, all-encompassing energy field of love that
surrounds every one. Therein resides the higher Self or spirit through which
the individuals, in varying degrees of consciousness, contact awareness or,
unfortunately, may be cut of f from it altogether. The straightest way to spiritual evolution and advanced states of
consciousness is via the field of consciousness itself, which is the nonlinear
Radiance of Divine Energy that is the substrate of all that exists. The
condition of enlightenment is the state of pure Radiance that shines forth as
the Presence/Self. Life is the radiance of God made manifest, as the universe expressed
through evolutio n. We are both the product and the witness of Creation as a
continuous, eternal process. All that is truly of God brings peace, harmony, and love and is devoid of
all forms of negativity. Spiritual ly aware persons realize that they can only
carry the message, for it is the inner truth that is the teacher. The ultimate source of existence has no cause nor does it have a
beginning or an end. The closes t appropriate description is conveyed by the
terms “foreverne ss” or “alwaysness. ” This unique quality is forever present
and available as a major subjective quality of the Reality of enlightenment. Beyond the level of 500, material possessions and worldly needs become
irrelevant, which is why true teachers neither seek nor desire material gain. All things are in a state of silen t rejoicing that their consciousness is an
experience of Divinity. Unique to all things is a still, ever-present gratitude
that they have been granted the gift of experiencing the presence of God. This gratitude is the form in which worship is expressed. All that is created
and has existence shares in reflecting the glory of God. There is absolu tely nothing in ordinary human experience to compare
with the joy of the Presence of the Love of God. No sacrifice is too great,
nor ef fort too much, in order to realize that Presence. Identification solely with the content of consciousness accounts for the
experience of self as limited. In contrast, to identify with consciousness
itself is to know that one’s actual self is unlimited. When circumscribed
self-identifications have been surmounted so that the sense of self is
identified as consciousness itself, the condition is called “enlightened. ”
Every thing and every event is a manifestation of the totality of All That
Is, just as it is at any given moment. Once seen in its totality, everything is
perfect at all times and nothing needs an external cause to change it in any
way. What does the Self feel like. It is central, solid, profound, still,
immutable, nonlocal, diffuse, all encompassing, peaceful, tranquil,comfortable, secure, emotionless joy, infinite lovingness, protection,
closeness, safety, complete fulfillment, and ultra-familiar. The Self is Self-aware beyond the senses. Divinity shines forth as a
massive revelati on. Its obviousness is stark and forceful as a radiance. Its
essence is certainty and finalit y, totality and completeness. All searches
have ended. The Presence of God as Love is self-revealing as the duality of
perception ceases as a consequence of surrendering positionalities. Love is
therefore the doorway between the linear and the nonlinear domains. It is
the grand avenue to the discovery of God. From the viewpoint of enlighte nment, one might say that the linear is
observed from the context of the nonlinear. To put it differently, existence is
the manifestation of Divinity as form. In and of itself, the universe is
therefore harml ess. The viewpoint from enlightenment transcends the
experiencer, the observer, the witness, and even awareness itself. There is no division between Creator and that which is created. All is
self-creating as the manifestatio n of the mind of God. This great awareness
characterizes the consciousness level of the 700s on the Map of
Consciousness, where Self is All That Is. Because the unive rse is self-
evolving and self-fulfilling, no intervention is necessary. All is in perfect
balance and harmony. The Profound Peace prevails in the Silence, which marks the ending of
the experience of time. The illusion of time precludes Peac e in that it
occasions an expectation of a feeling of loss or anticipation. All experience is thus simultane ously that of content (perception, images,
thoughts, feeling s, etc. ) illuminated by the nonlinear field of context (the
light of conscio usness/awareness). It is critical to differentiate the
substrate infinite energy field of consciousness/awareness itself (cal. 600
and above) from its limited linear mental content (e. g., thoughts, images,
feelings, and memories). God is All Present, simultaneously as manifest and unmanifes t, as void
and Allness, as visible and invisible, as the potential and the actual, as the
expressed and the unexpressed. The mercy of God is infinite and unconditional. True happiness arises from the nonlinear. With relinquishment of
dependence on the experiencer for pleasure and happiness, one discovers
that the source of happiness is one’s own existence, and the realization of
the Self is happiness itself. To cease  identif ying the experiencer as the reality of oneself is a major
transition from dualistic content  to nondualistic context, and therefore, from
self to Self. Because the ego deals in form and definition, it cannot compre hend the
Self—which is beyond all form, but without form would not appear to exist. In Reality, there is neither subject nor object; therefore, there is no
relationship to be explained. The ultimate awareness and knowingness in the Presence of God is
Peace. That Peace proclaims infinite safety and preservation with infinite
protection. No suf fering is even possible. Truth is radical subjectivity. With the collapse of the illusions of duality
—including the supposed “realit y” of a separate “self”—there remains only
the state of the Infinite “I,” which is the manifestation of the Unmanifest as
the Self. Complete surren der to God unveils the Truth. Nothing is hidden; only the
ego is blind. Reality lies just beyond the mind. Out of the fear of becoming
nothing, consciousness denies its only reality that it is everything—the
infinite, everlasting Allness out of which existence itself arises. In contr ast to the ego’s perception of God, the Absolute Reality of the
Self is the manifestation of God as the very core of one’s existence. The
love of the Presence is ultrapersonal and experienced as infinite peace,
infinite security, and the safety of foreverness so that there is no imaginary
“end” to fear. The God of the Presence imbues the joy of completion. Love
is not a “quality” of God but is God’ s very essence. Just as the successful mountain climber relies on basic tools plus a map, a
guide, and the experience of others, the seeker of Truth relies on the
accumulated wisdom and verifia ble reality, which is knowable by the actual
process of Realization itself. It is this specific condition of Realization that
is the true teacher and the Source of the teachings of the sage. The Realization of the Presence of Divinity unfolds of its own when the
ego and its perceptual positionalities are surrendered. Whether one linguistically considers God to be called “Rama,”
“Brahma,” or “Allah” is really irrelevant —God is not limited by any
positionality or ascribable qualities. Likewise, God is not subject to the
duality of either/or, which would have to be the basis of any favoritism. The realization that we are the source of our happiness, and that we can
create it at any second, gives  us a sense of completion. The sense ofcompletion runs concomitantly with the experience of life, so it can be cut
off at any second yet still feel complete. The


 at eliminating the symptoms, forJenny and Alex the treatm ent is directed at restoring Qi and
strengthening the body. Diagnosis is thus the process of determining what, how, and why
particular events occur so that we’re informed about what to do. It
is a process of discovery in which decisions are made according to
dierent frames of reference and orders of complexity, from the
most general parameters of Yin-Yang  and Five Phases  down to the
very specic ones of Qi, Moisture, Blood, Eight Guiding Principles, and
Five Organ Networks : Is the condition one of Heat or Cold, belonging
to Metal  or Fire, aecti ng the Qi or the Blood, of the Spleen  or the
Liver? The craft of the clinician, like the detective and artist, is in
capturing the essence of the person and the nature of the disease
within the net of these descriptive and interpretive criteria. OceanofPDF.comFive Organ Networks: Traditional Chinese PhysiologyCHAPTER SIX
FIVE-PHASE THEORY : EVOLUTIONARY  STAGES OF
TRANSFORMATION
As a microcosm, human beings embody all the phases within
themselves. Within each thing is contained all things. In the
seed is the tree; in the tree is the forest.…  Life forms are
stations for the reception and transmission of forces, through
which all are nourished. Each thing exists to nourish all others
and, in return, to be nouri shed itself. In this manner, each
kingdom of nature serves to receive and transmit life.…  These
forces are not all material, but include subtle energies of … a
spiritual nature.…  In the inner world, a central sun is also the
source of life. The inner sun is our true self.…
Vasant Lad and David Frawley
The Yoga of Herbs
THE URGE TO ORDER OUR PERCEPT IONS AND DEFINE THE WORLD IS AS old as
humankind itself. From observation and contemplation, we generate
symbols that reect our experience back to us, demystifying
existence by discovering and deciding how reality is organized. Chinese philos ophy does this through the notions of Tao, Yin-Yang,
and the Five Phases. Tao is a compo site of everything, the intrinsic order of all things. The way we interact with Tao, with nature, is described by Yin-Yang
and the Five Phases. Chinese cosmology suggests that life’s
movement is like a spinning ball on a owing river, a tide of wind
and water, a vortex revolving while rhythmically contracting and
expanding ( Yin-Yang ) as we are carried along by the currents of Tao.The Yin-Yang  model symbo lizes the creation process through the
interaction of bipolar forces. Five-Phase Theory * further
dierentiates this dynamic into the relationship between ve
fundamental powers, partitioning the continuum of movement into
identiable stages. Five-Phase  thinki ng provides the basis for
describing the development of forms, systems, and events. It
postulates that everything in creation can be categorized within
these basic parameters: Wood, Fire, Earth, Metal, and Water. If Yin-Yang  is like shadow and sun in varying proportions, Five-
Phase  is like the rainbow spectrum. Shades of darkness and light
create the drama and inten sity, and the Five Phases  provide the
shape, character, and hue. Green, Red, Yellow, White, and Black
correspond to each of the Phases. Five aords a more complex  description of phenomena than two. Combining Yin-Yang  and Five-Phase  genera tes an even more intricate
system of two times ve, or ten. Any process that can be described
in terms of Yin-Yang  can be further dierentiate d into Five-Phase. Any of the Five Phases  can be further dierentiated into Yin-Yang. Each of the ve colors can be distinguished as bright and intense,
Yang, or pale and diuse, Yin. Just as Yin-Yang  can be used to describe the alternation between
sun and shade, heat and cold, dry and wet, so the Five Phases
represent the seasons of the earth, the stages of huma n life, the
waxing and waning of Yin and Yang. Just as day is Yang and night
Yin, so the dawn  is Wood, midday Fire, afternoon Earth, evening
Metal, and nighttim e Water. Five-Phase  and Yin-Yang  concepts
always illuminate and cast shadows upon each other.Five-Phase Yin-Yang Rhythms
The stages of transformation that dene all processes in nature can
be similarly described by the two interpenetrating paradig ms of Yin-
Yang and Five Phases. FIVE-PHASE  THEORY: A  HOLOGRAPHIC  MAP
The underlying assumption of Chinese philosophy is that the forces
that govern the cycles of change occurring in the external world are
duplicated within our human bodies and minds. Patterns  in nature
are recapitulated at every level of organization—from the rotation
of the planets to the behavio r of our internal organs. These ancient
Oriental ideas conform to what some modern thinkers call the“holographic paradigm”: the organization of the whole (nature) is
reected by each and every part (plants, animals, human beings). 2
Within the human being, the same forces that organize the
physical, senso ry, and perceptual life of the organism (soma) aect
the emotional, intellectual, and spiritual life of the person (psyche). Within this framework, the Five-Phase  model has a diverse range of
application. Using anthropologist Gregory Bateson’s phrase, it is a
“pattern which connects.” 3
A comp lex web of relationships was spun between the Five Phases
and human culture. Aairs of state and society were conducted
according to these principles. Proper times to plant and harvest,
advance and retreat in battle, wed and procreate, and the methods
of preserving health were prescribed by this system. The Five Phases
are an almanac of the human cycles of momentary and lifelong
change, a map that charts the course of process, a guide for
comprehending our unfolding. PHASES AS TRANSFORMATIVE  STAGES
The Five Phases  identify stages of transformation, patterns of
expansion and contraction, proliferation and withering. Each Phase
has an intrinsic primal energy, an ontological inuence that shapes
events. For example, human beings go through cycles in their lives
similar to the seasons in nature—beginning in birth and ending in
death, with stages of growth, maturity, and decay in between. Within the life cycle, the power of each Phase  can be observed. The Wood Phase  is seen in birth, new life bursting forth. The
newborn, at rst small and fragile like a tender green shoot,
mobilizes tremendous energy for swift growth. The baby moves
from the Yin phase of gesta tion, correspon ding to Water, to the Yang
phase of growth, correspond ing to Wood. The peak of this Yang
phase is reached in adulthood when we are in our prime. This
corresponds to Fire. Our “ripening,” the stage during which we
luxuriate in our maturity, corresponds to the Earth Phase. We revisit
Yin through degeneration and aging, which corresponds to Metal. Inour dying we return to the Yin state of dissolution, the Water Phase,
and the emptiness from which we emerged. Five Phases With Earth in the Center
One representation of Earth  within the Five-Phase  model is as the
center or axis, the point of reference of the four cardinal directions,
the middle of the Middle Kingdom that was ancient China. Later on,
in an eort to align Yin-Yang  and Five-Phase Theory, Earth  came to
represent the time and space of transition from one stage to another,particularly the passage between the apex of Yang (Fire) and
ascendance of Yin (Metal ). For examp le, between summer and
autumn is late summer, between noon and dusk is late afternoon. Within this logic, Earth  was placed schematically along the circular
continuum between Fire and Metal. This diagram has become the
one conventionally used to describe the Five-Phase  relationships in
Chinese medicine. Just as the Five Phases  delineate transformations of the life cycle,
they also describe the proces s of our daily existence. Our awakening
is associated with Wood, and our movement toward a state of
complete wakefulness corresponds to Fire. Becoming sleepy
represents Metal, and the state of sleep itself corresponds to Water. Earth  represents the still point, the balance between the polar
movements, when neither one nor the other ascends. Our integrity
is based on the proportion and rhythm of each of the Five Phases
within us, regulating our waking and sleeping, activity  and rest,
arousal and inhibition. PHASES OF  PULSATION
The power, quality, and direction of each Phase can be observed in
any given internal process. In expanding the chest, for example, we
move out into our world,  and in contracting we gather our
resources, experiencing ourselves as contained within  our own
boundaries. Wood  is the Phase  of expansion, culminating in the
Phase  of Fire, which spreads energy across and away from the