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


 active, it neutralizes (by oxidization) all odors very effectively. Breathing
air, with the concentration of ozone similar to that of mountains, is quite beneficial. Be
careful not to exceed natural concentrations of ozone in the air you breathe. Your body
will give you a warning if you are doing so: dryness of the throat and/or discomfor t in
your lungs. Do not ignore it. Do not ever breathe ozone produced using a high voltage arc. Such ozone is initially
very hot and it is so active, that it reacts with nitrogen in the arc plasma, crea ting
nitrogen oxides, which are quite toxic. The air around a high voltage arc contains not
only ozone, but also nitrogen oxides, which are dangerous. “Cold” ozone, generated at low temperature by an UV quartz lamp is safe. Such “ cold”
ozone is naturally produced in the atmosphere by the activity of the sun and is an
essential ingredient of fresh air. For more details consult the book “Oxygen therapies” by Ed McCabe listed in the
References. It is based on several thousands scientific articles from m edical journals. 41  4. Exercise

Moderate exercise can significantly accelerate the natural detoxif ication of the body, by
improving the circulation of body fluids, increasing the intake of oxygen to our body,
speeding the rate of metabolism and increasing the excretion rate through incr eased
sweating. This is exactly why people feel great after undergoing su ch exercise. They
purify their bodies and they all notice, that their minds instantly become shar per. I would like to stress the word moderate  here. If the intensity of the exercise is
excessive, not only such exercise is not beneficial, but may be even harmful. If you are
“loosing your breath” for example, it is a sign that the body has entered an anae robic
(low oxygen) emergency mode of operation and it is a fair warning from your body th at
you should slow down. One method of assessing right level of physical activity for you is to observ e your pulse
rate. If it exceeds 90-100 you should slow down. Another good gauge is this: if you feel
comfortable continuing the exercise (jogging, walking, skating, roller skat ing, tennis
etc.) over long periods of time, this level of activity is right for you. Note, that w ith
training you can increase the intensity of exercise, but it is not necessary. A fter
exercising  at the right intensity you should be more energetic and, most impor tantly,
have clearer, sharper mind. Remember, that we should enjoy whatever we do. For more details, consult “The oxygen breakthrough” by Hendler, listed in Refere nces. 5. Sauna

The sauna is an ancient treatment developed by civilizations living in cold clima tes. Because of the cold climate, their bodies tend not to sweat much, so these cold climat e
dwellers invented the sauna to promote improved circulation of body fluids, speed up
metabolism and accelerate sweating: a great natural purification and det oxification
function of the body. It is best to experience a sauna in short 10-15 minute sessions, with 5-10 minutes
“cooling down” intervals, repeating such a cycle 3-4 times. During the “cool ing down”
intervals do not use pool or showers which have chlorinated water. Ozone treated
water, clean river, rain, lake or sea water is OK. Your skin has been cleansed b y the
flow of the sweat and in such a clean state it will absorb the chlorine from the wa ter
into your body. It is best to use a towel to dry the sweat from your body. Do not allow
the sweat to evaporate, because it contains toxins your body has jus excreted, a nd you
do not want any of them to be re-absorbed back. 42  6. Removal of dental amalgams

Dental amalgams, whether gold or silver, contain mercury one of the most toxic metals
to our body. Having amalgam fillings, is like having a constant supply of toxic
mercury, released slowly but constantly. (Please see the reference for mor e evidence and
information). Removal and replacement of amalgam fillings instantly removes the source of m ercury
supply, however the mechanical removal process itself (drilling) can tempor arily
increase the concentration of mercury in your body. When you decide to replace the amalgams, make sure that you are already on the
detoxification program and that you tell your dentist to apply a lot of suction during  the
removal process, reducing the concentration of mercury vapors. Note, that it may take a considerable amount of time for your body to neutralize and
excrete the mercury that has accumulated in your body for years. 43  Some Unusual effects of detoxification

Your mind-body system remembers every damage you did to it in the days gone by. If
some healing in the past has not been perfect, because of other emergencies in your
body (and mind), some of the damage remains un repaired. When you purify your body and mind, resources within your body become available
enabling repairs which are long overdue. The effect of this can be quite amazing. Many people on various detoxification
programs (oxygen therapies, fasting) observe symptoms of their past diseases i n quick
succession and in reverse order. Basically, you can expect to re-live every s erious
disease you experienced in the past. Don’t be frightened. This is  healing. Your body is
just fixing things which are long overdue. Symptoms are usually very mild, and they
last only an hour or two. Many active people do not even notice such symptoms,
because they are so mild. I would like to give you just one example drawn from my own personal experience. At
the age of 7 I had a severe ear infection, which was very painful, took a long time to
heal and doctors injects me with lots of antibiotics. At the age of 42, during fasting I
experienced the symptoms of this disease, accurate in every minute detail. I  was
astonished, because the situation was restored so perfectly, that I remembe red not only
my feelings from childhood but also the taste and even the smell of the antibiotics  I
took at that time. The experience lasted only for a few hours. 44  Diet- minimizing the intake of toxins

We have discovered the ultimate reason for all diseases : poisoning of our body beyond
its capacity to purify itself. Nearly 100% of such poisoning comes from our diet. We basically poison ourselves,
simply because we do not care about what we eat. In the view of above, our diet required a basic revision. The wisdom of many ancient civilizations in the past was expressed in their diet. Two
key items in the diet are common for all civilizations without exception, from anci ent
India to modern Georgia:

1. PURE AIR
2. PURE WATER (from the spring)

I have not heard anyone objecting to this. However, the word to which we should pay
special attention is pure

Unfortunately, the criteria for purity have become quite arbitrary nowadays. The
prevailing doctrine is, that there is a threshold of pollution in the water, which is
acceptable and safe  for humans to consume. Medical Authorities generally accept and
recommend the chemical treatment of water, leaving chlorine and other chemica ls in it. Poisons are added (fluoride), in the name of sterilization and safety supply, despite  the
fact that their toxicity is beyond doubt, and they accumulate in our boy causing chronic
diseases (arthritis). Municipal water also contains heavy metals fro pi pes, pumps etc.,
traces of herbicides, pesticides and other levels of such ingredients in our wate r from
the relevant authorities. They would prefer that we do not know and believe that the
water is OK.

Do not consume such water. Do not use it for tea, soup on even cooking. Use water
obtained from natural springs. Alternatively, filter the municipal water yourself. Do not
use chemical filters. They may initially work, but eventually they may l eave even more
chemicals in the water you drink. The best are multi-stage paper and active carbon
filters, with the final stage that uses a reverse osmosis ceramic membrane. The process
of reverse osmosis imitates the function of a natural spring: water runs over a s tone
(ceramic element) and minute quantities filter slowly through. For home insta llation,
the rate is quite slow: about half a liter per hour. There are systems avai lable, which
store about 10 liters of filtered water under light pressure, ready for immedia te use. Note, that most of the beverages, including fruit juices from concentrates, conta in
municipal tap water. It would be much better if you squeezed the juice yourself f rom
fresh fruits, or brought the frozen concentrate and diluted yourself with spring or
filtered water. 45  Even if you do not plan to change anything else in your diet, for social, business or
other reasons, improve the quality of water you drink. Drink at least 2 or 3 liters of it
every day. The latest research indicates that it is not only the purity of water that is i mportant, but
also its molecular structure. To be particular, a 20 molecule liquid crystal  water
structure, first predicted by a Nobel Prize laureate Linus Pauling in his f amous book
The hydrogen Bond seems to be very important.


 pure  Kapha
nature  becomes  distorted,  her  diseases  filter  into  the
human  system  and  create  havoc. Our  present  epi-
demics of  respiratory  ailments,  sinusitis,  asthma,  ton-
sillitis, and  obesity  are  only  some  of  the  symptoms  of
the  cow's  betrayed  Kapha  condition. The  veal  calf  has  the  most  cruel  fate  of  all. It  is
taken  within  days  of  its  birth  and  placed  in  a  dark
wooden  stall. It  cannot  lie  down  or  turn  around. It  is
fed  only  iron-deficient  liquid  gruel  and  is  chained  to
the  stall  to  prevent  it  from  licking  its  urine  and  excre-
ment, which  it  would  instinctively  do  to  supplement
its  iron  needs. It  is  slaughtered  after  sixteen  weeks. Not  surprisingly,  one  out  often  of  these  calves  dies  in
confinement. All  of  this  gross  cruelty  is  inflicted  in
order  to  produce  a  white  and  lean  meat. The  concur-
rent diseases  of  anorexia,  bulimia,  and  iron  deficiency
run  parallel  to  the  same  diseased  state  of  the  veal
calves. The  highly  carcinogenic  substances  used  in  the
animals'  feed  have  also  seeped  into  the  reproductive
system  of  humans. Infertility  and  cervical  cancer  have
increased  rapidly  as  the  atrocities  of  agribusiness  go
unquelled. We  are  linked  to  the  animals. The  pain  of  the  calves
is  felt  through  our  own  birthing  of  life. As  we  drink
from  the  well  of  malaise,  we  contaminate  our  dhatus
and  feed  this  ama  to  our  newborns  through  our  breast
milk. Recent  studies  in  Britain  and  Australia  show
that  the  child's  allergic  reactions  to  the  mother's  milk
relates  directly  to  the  mother's  consumption  of  com-
mercial quality  milk. We  cannot  wait  for  scientific
research  to  unfold  these  facts  one  at  a  time. We  need
to  sit  within  ourselves  and  observe  what  goes  against
the  grain  of  nature,  see  how  quickly  it  seeps  into  our
bodies  and  psyches,  and  know  that  we  cannot  con-
tinue to  drink  from  this  well,  nor  repast  from  this
meat. We  must  realize  that  the  cows'  milk  is  the  milk
of  the  eternal  mother,  and  that  their  flesh  is  our  flesh. We  have  to  acknowledge  that  the  pearls  of  cognitive memory  are  held  by  the  animals  so  that  we  may  con-
tinue to  develop  our  own  stupendous  potential  as
love  embodied  in  a  life  form. We  need  to  remember
that  if  we  allow  the  abuse,  we  are  also  guilty,  and  that
if  the  animals  lose  all  cognition,  we  will  not  be  able  to
continue. The  purified  soma  juices  have  flowed  forth  mixing  with
curds  and  milk. They  are  cleansed  in  the  waters. Rig  Veda  IX  1.24
[You]  are  become  such  as  have  need  of  milk,  and  not  of
strong  meat. Hebrews  5:12
This  pale  and  polluted  fluid  we  call  milk — steeped
in  human  greed  and  ignorance  and  squeezed  from
the  udders  of  intense  anguish — is  not  the  milk  that
flows  from  the  earth's  bosom. Pure  unadulterated  milk
is  the  primal  food  of  sattva,  of  peace  and  calm. It  is
mentioned  in  the  Vedas  as  the  first  food,  along  with
grains  and  fruits. This  food  is  used  to  build  the  dhatus
of  a  growing  body  and  also  to  buffer  the  acids  and
hormonal  activities  of  the  mature  body. The  health
problems  caused  by  food  in  India  today  are  due  to  the
excessive  use  of  milk,  sugars,  and  oils,  and  to  the  more
recent  infiltration  of  chemical  pesticides  and  herbi-
cides into  her  livestock  feed. For  centuries,  pure  milk
from  healthy  and  happy  cows  was  consumed  in  India,
Europe,  and  Scandinavia  without  the  present  epidemic
of  diseases  caused  by  the  polluted  milk  we  have  been
drinking  for  several  decades. The  Vedas  divide  foods  into  three  main  categories
for  human  consumption. The  first  consists  of  foods
that  penetrate  the  earth,  such  as  plants,  vegetables,
fruits,  roots,  herbs,  flowers,  and  so  on. The  second
group  is  made  up  of  substances  such  as  minerals,
which  are  derived  from  within  the  earth. The  final
group  consists  of  foods  that  come  from  the  animal
kingdom. Milk,  as  well  as  meat  and  honey,  belong  to
the  animal  group. Ayurveda  recommends  small  por-
tions of  organic  meat  for  the  Vata  type. The  rules  of
hunting  and  killing  the  animal,  practiced  by  the  na-
tive peoples,  were  very  specific  and  detailed. Since  we
are  no  longer  observing  these,  I  do  not  recommend
178
^Cr
FOOD    SADHANAS
the  use  of  any  animal  meat  as  food,  not  even  for  the
Vata  types. Similarly,  the  milk  recommended  as  food
or  medicine  was  organic  and  was  produced  in  a  man-
ner harmonious  with  nature. Unless  we  observe  the
natural  order  of  organic  farming  for  milk,  we  cannot
drink  this  food  either. Of  the  three  animal  food  groups,
only  honey  has  remained  uncontaminated. Humans
have  been  unable  to  exert  power  over  the  bees,  thanks
to  the  precocious  nature  of  these  insects,  and  thus  the
integrity  of  honey  is  protected. We  do,  however,  mis-
use honey. It  is  a  potent  food,  and  we  need  only  a
small  amount  of  it  in  our  diet. It  is  most  beneficial  for
Kapha  and  Vata  types,  since  it  is  warming  and  cossets
the  cold  natures  of  both  these  types. It  is  too  strong
for  the  Pitta  type  and  turns  to  acid  in  the  intense  fire
of  Pitta's  metabolism. Likewise,  honey  becomes  toxic
when  transformed  by  heat. It  should  never  be  cooked. Even  though  in  earlier  times  the  meat  of  animals
was  used  with  regard  for  and  observation  of  nature's
law,  I  believe  that  the  time  for  the  hunt  and  kill  has
passed. Early  humans  pursued  the  chase  not  only  to
feed  themselves  but  also  to  discover  their  full  poten-
tial. They  lived  among  the  animals,  honored  them,
challenged  and  conquered


 not li k e the t ast e. What c an I do? Q. M y head or tummy hurt s af t er I t ak e tur pentine. What should I do? A. T ak e tur pentine w it h f ood or t ak e t he tur pentine l at er in t he d a y,
per haps an hour or 2
bef or e bedtime. T his w a y, y ou ar e asleep w hi le y ou
ar e bur ping and it does not int er f er e
w it h y our d ai l y ac ti v ities. A. If y ou’r e ha v ing tumm y pain, t his means y our w at er int ak e is not
enoug h, or y our bo w els
ar e not mo v ing br isk l y enoug h. S t op t he
tur pentine and inc r ease y our eff ort s w it h st eps 1
t o 4 out lined abo v e.
Y ou
should espec i al l y tr ac k t he number of bo w el mo v ement s t hat y ou ha v e
and measur e
y our w at er as y ou dr ink it t o be sur e y ou ar e ha v ing 3 bo w el
mo v ement s a d a y and
dr ink ing 1 quart of w at er per 60 pounds of bod y
w eig ht. O nc e y ou ha v e ad just ed y our bo w el mo v ement s and w at er int ak e,
y ou ma y r esume
tur pentine and t ak e w it h f ood. Q. What k ind of w at er should I
dr ink, and ho w much and
when? A. T he r ec ommended w at er is
disti l led or r e v er se osmosis, and
t he amount is 1 quart per
60
pounds of bod y w eig ht. D r ink
t he d ai l y amount af t er noon and
bef or e 6 pm. Y ou c an
spac e it
out f r om t he time y ou g et up
unti l 6 pm. 2 5
C ensor ship is so se v er e t hat it is dif f ic ult t o f ind inf or mation on tur pentine
in pr int. N o w t hat y ou k no w w hat t his C andid a C leaner c an do f or y ou, it is up
t o y ou t o
dec ide t o t ak e it. If y ou dec ide it' s f or y ou, f ine; if y ou dec ide it is not
f or y ou, t hat’ s
f ine, t oo. M an y people c hoose t o k eep t his inf or mation hand y
unti l t he y f eel t he
moment is r ig ht.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        C an di d a C l ean e r
R epo r t
Yo ur C ur e f or F r e e d o m
fr o m C a n d i d aT ab l e o f C o n t e n t s
Dis c l aim e r
Abo ut th e A uth o r
5 S t ep s T o S u cce ssIn tr odu cti o n
Hist o ri cal E vi d e n ceW h y  Mo st T e r ap i e s F ail
Maximiz e Y o ur  C o mf o r t & S u cce ssT h e S ear c h f o r  th e C ur e
C as e S tu di e s
S pec i al C as e s
Inf o rm ati o n o n T urpe n tin e
C an di d a C l ean e r  F A Q s0 1
0 30 2
0 4
0 5
09
15
18
2 0
2 4
2 5
2 6
0 1
Dis c l aim e r  an d T e rms o f U s e A gr ee m e n t
N ot hing in t his doc ument is int ended t o c onstitut e medic al
ad v ic e or tr eatment. Inf or mation in t his doc ument is a
c ombination of inf or mation f ound in medic al
lit er atur e and
inf or mation ac quir ed t hr oug h c linic al obser v ation b y D r. J ennif er
D aniels in her medic al c linic al pr ac tic e. T his inf or mation is f or inf or mational pur poses onl y. N ot hing,
inc luding
c ommunic ations w it h D r. D aniels, should be t ak en as
medic al ad v ic e. B ec ause t her e is al w a y s some r isk in v ol v ed, t he
aut hor of t his doc ument is not
r esponsi ble f or an y ad v er se
det o x if ic ation eff ec t s or c onsequenc es r esulting
f r om t he use of
an y sug g estions or pr oc edur es desc r i bed in t his doc ument. P lease c hec k w it h y our doc t or or nutr itionist bef or e mak ing an y
diet ar y c hang es
or st arting an e x er c ise pr og r am. T he aut hor and publisher of t his doc ument and t he
ac c ompan y ing mat er i als
ha v e used t heir best eff ort s in
pr epar ing t his doc ument. T he aut hor and
publisher mak e no
r epr esent ation or w ar r anties w it h r espec t t o t he ac c ur ac y,
applic abi lit y, or c omplet eness of t he c ont ent s of t his doc ument. T he inf or mation c ont ained in t his doc ument is str ic t l y f or
educ ational pur poses. T her ef or e, if y ou w ish t o appl y ideas
c ont ained in t his doc ument, y ou ar e t ak ing
f ul l r esponsi bi lit y f or
y our ac tions. T he aut hor and publisher disc l aim an y w ar r anties ( e x pr ess or
implied),
mer c hant abi lit y, or f itness f or an y partic ul ar pur pose. T he aut hor and publisher
shal l in no e v ent be held li able t o an y
part y f or an y dir ec t, indir ec t, puniti v e,
spec i al, inc ident al, or
ot her c onsequenti al d amag es ar ising dir ec t l y or indir ec t l y
f r om
an y use of t his mat er i al, w hic h is pr o v ided “ as is ” and w it hout
w ar r anties. A s al w a y s, t he ad v ic e of a c ompet ent doc t or or ot her
healt h pr of essional should
be soug ht. T he aut hor and publisher do not w ar r ant t he per f or manc e,
eff ec ti v eness, or
applic abi lit y of an y sit es list ed or link ed t o in
t his doc ument. A l l link s ar e f or inf or mation pur poses onl y and
ar e not w ar r ant ed f or c ont ent,
ac c ur ac y, or an y ot her implied or
e x plic it pur pose. T his doc ument is © C op y r ig ht b y D r. J ennif er D aniels. N o part of
t his ma y be
c opied, or c hang ed in an y f or mat, sold, or used in
an y w a y ot her t han w hat is
out lined w it hin t his doc ument under
an y c ir c umst anc es. It is bec ause I am passionat e about natur al r emedies and am a true belie v er in
t heir
f asc inating benef it s t hat I c r eat ed and st and b y V it alit y C y c les. 0 2
I ha v e been f asc inat ed w it h healt h
f r om
a v er y y oung ag e. A lt er nati v e
healing has
al w a y s al lur ed me as I
f ound it


.”
Healthy indepen dence promote s freedom of thought. It helps you to
know your own mind, which is, in its purest form, an express ion of your
Unconditioned Self. It helps you to be “independent of the good opinion of
others,” as the psychologist Abraham Maslow explained in his work on the
hierarchy of needs. Healthy independence helps you to be free of
conditioning and to express yourself freely. It helps you to individuate, to
become fully yourself, and to be the wise woman or wise man that you are. “Healthy independence saved my life,” Louise once told me. “It gave me
the courage to leave home at 15 and to escape from abuse.” Healthy
independence can get you out of a bad situation. It helps you to rely on an
innate wisdom that is your true power. It saves you from losing yourself in
unhealthy depen dency, giving up on yourself, or throwing yourself away. Without healthy independence, family patterns wouldn’ t be healed, and
humanity could not evolve in the direction of love. So what about dysfunctional independence? In basic terms, dysfunctional
independence is a mistake. It takes a good thing too far. We stop relating toourselves as an individual expression of the universe. Instead, we believe
we are self-made. W e exist in isolation. This is how the eyes of the body see
it. However, when you look through the eyes of the heart, or through the
lens of quantu m physics, you discover that all forms of separation,
including a personal ego, are “an optical delusion,” as Albert Einstein put it. Dysfunctional independence is very lonely. It puts you outside of the
Oneness in a place you could call hell. The problem with being a D.I.P. is
that it separates you from everything, including yourself. As you lose
conscious conta ct with others, you lose contact with yourself as well. Your
sense of self breaks apart. When  it gets really bad, you can’t feel your heart,
you are physical ly disembodied,  your mind is at odds with itself, and you’re
not sure anymore if you have a soul. Your ego tries to be everyth ing that the
Unconditioned Self is, but without the support of that Self, it ends up
feeling lonely, tired, and unloved. Dysfunctional independence is very frightening. It’s a choice we make
out of fear, and it also causes a lot of fear. Most commonly, dysfunctional
independence is a reaction to a wound. Once upon a time, you got hurt. You
withdrew inside yourself and you felt safe. You decided to build a castle
wall around yourself. The wall was designed to protect you from  being hurt
again. The wall did its job. It kept the world out. Unfortunately, this left you
alone with your original wound. Nothing could get through to you: not help,
not the people who love you, not even the angels. Dysfunctional independence is a block to love. The more of a D.I.P. you
become, the more closed off you are from everything. This should make
you safe, accord ing to your ego, but it doesn’ t. The more closed  off you are,
the more  fearful  you are of everything, including love. That’ s why it’s so
hard for anyone to love you. You fear that love will hurt you, and you don’t
want to get hurt again. The truth  is, however, that love has never hurt you. It’s only what is not love that hurts. Love can only ever love you, and it’s
only love that can save you. Dysfunctional independence is the end of the road. You can go only so
far by yourself. Being a D.I.P. blocks your growth. You are trying to do life
by yourself, without feedback,  without help, without love, and it’s not
working. “Individuality is only possible if it unfolds from wholeness,” said
physicist David Bohm. In other words, it’s only when we go back to the
Oneness—and when we let life love us—that we can fulfill our true destiny
and be who we truly are.Louise once told me, “All the doors of the universe are always  open for
you. The door to wisdom is open. The door to healing is open. The door to
love is open. The door to forgiveness is open. The door to prosperity is
open. This is true whether you are having a great day or not!” The Oneness
is open at all hours. On the other side of dysfunctional indepe ndence is a
universe of inspiration and love. Life is waiting for you. All you have to do
is knock a hole in your wall, install a door, and start to let the love in. Your Unconditioned Self, which rests in a state of basic openness, is
always open to love. In the “Life Loves You” module, I share with my
students one of Louise’ s favorit e exercises on love. The idea is to stand in
front of a mirror with arms open wide and say, “I am willing to let the love
in. It is safe to let the love in. I say yes to letting love in.” Louise
recommends you do this three times a day. It’s a very simple exercise that
helps to open doors and, eventually, to bring down walls. I end my “Life Loves Y ou” module with a wonderful prayer by Louise on
basic openness:
In the infinity of life where I am,
all is perfect, whole, and complete. I believe in a power far greater than I am
that flows through me every moment of every day. I open myself to the wisdom within,
knowing that there is only One Intelligence in this Universe. Out of this One Intelligence comes all the answers,
all the solutions, all the healings, all the new creations. I trust this Power and Intelligence,
knowing that whatever I need to know is revealed to me,
and that whatever I need comes to me
in the right time, space, and sequence. All is well in my world. Letting Go of StruggleEven
After
All this time
The sun never says to the earth,
“You owe
Me.”
Look
What happens
With a love like that,
It lights the
Whole
Sky. This poem, The Sun Never Says, is another beautiful collaboration
between Hafiz and Daniel Ladinsky. It gives us a glimpse of the
unconditional nature of love. It reminds us that true love is freely given, at
no cost, and that it is equally available to us all. This love is greater than
anyone can conceive because it has no limits. No one can get his or her
head around this love, so to speak. It’s not just an idea. It comes from the
Oneness. It is the original energy of the Unified Field. It is the basic
consciousness of life. It is the heart of the universe expressing its boundless
generosity. Love is unconditional. This is easy to remember when we are aligned
with our Uncond itioned Self. Then we live with a natural awareness of the
basic truth I am loveable  and with the basic trust that I am loved. However,
when we fall from grace for whatever reason, we lose sight of who we are
and what love is. Love becomes a myth or, even worse, a religion. The
basic fear that I am not loveab le and the basic mistrust that I am not loved
distorts our perception, and the ego turns love into its own image. Now love
is separate from us. And we fear we must deserve love if we are ever to be
loved again. Love is never earned; it is freely given. To let love be love and to let life
love you, you have to accept that love has nothing to do with deserving. Love is not a bargain. It is not a coin to be spent. Love will never say to
you, “You owe me.” Love is not a judgment. No matter how terrible yourpast may be, love waits for you. Love exempts no one. Not even you. Not
even your worst enemy. The unconditional nature of love is what makes
love so powerful. It dissolves every barrier. It undoes every block. It brings
everyone home. As long as you believe that love has to be deserved, you will place a limit
on how much life can love you. Your self-image will set the conditions, not
love. Your ego will write the contract, not love. This contract is an internal
affair, full of personal rules and standards that love knows nothing about. The conditions of the contract vary from person to person. There are all
sorts of clauses, such as I can let life love me if … and I can let life love me
when … Three of the most common classifications of these clauses are the
work ethic, the suf fering ethic, and the martyr ethic. “Life loves us, and life will help us to write this book,” affirme d Louise
in an e-mail on the day we agreed to do Life Loves You. In the same e-mail
she wrote, “This book is already  written. All we have to do is let it happen.”
Her words reminded me of a Buddhist monk I met in Bodh Gaya, India. We
met by the Bodh i Tree, also known as the Bo Tree, which grows next to the
Mahabodhi Temple. It was at this spot—called the Immoveable Spot


 them all with troubled eyes. They were like
phantoms to him, no longer made of flesh and blood. They were dream
images that he could pass his hand through if they came close enough. As
their bodies faded, he saw something else more clearly. Each person carried
an invisible burden. The young monk was amazed that he hadn’ t seen it
before. Everyone walked or rode with their lives on their shoulders, a pack
of memories that spilled over with disappointment and sorrow. This one had
never recovered from losing a wife in childbirth. That one was afraid of
starving. That other one fretted over a runaway son who may have died in
battle. And always there was the pall of age and sickness, the endless worry
over money, the unceasing doubts about the future. “Look!”
A small child, bolder than the others, pointed at Gautama, then jumped
down from the cart he was riding in. He ran up and tugged at the monk’ s
saffron skirt with a smile. The boy didn’ t beg for anything; he just held on
to the skirt and walked beside Gautama. Instead of scolding him or calling
him back, the parents nodded benignly. “I have to find my brothers again,” mumbled Gautama. He removed the
little boy’ s hand and turned around. W alking away, he could hear the child
crying behind him, and this, as much as the stares people were giving him,
distressed Gautama. He’d heard children crying like that many times, when
there was no food or the kind Prince Siddhartha had run out of coins for
them. But Gautama had given this child nothing and taken nothing away. Except himself. Gautama found the path that had led him to the main road, and soon he
was swaddled in the protective gloom of the jungle. The five cousins wouldstill be in camp. They were never eager to travel in the heat of the day. Once
he found them, Pabbata looked puzzled over why Gautama had been gone
so long, but he kept this to himself. Solitude was a monk’ s privilege, one of
the few. Gautama had taken the precaution of gathering some mangoes on
the way, which placated the other cousins in case they had questions to
pose. He lay down under a tree, gazing up at the dappled light that filtered
down and made small white circles on the forest floor. He couldn’ t find a
way to fall asleep as the others dozed of f.
Own nothing. Give everything. It was all he could think about. “DO YOU RECOGNIZE ME?”
Gautama lifted the sick man’ s head and brought a water gourd to his
lips. The man had been unconscious when the novice monks, the bikkhus,
found him. Only Gautama thought he was still alive. He ordered the
bikkhus to put the body in his tent and leave the two alone. They obeyed
without question. First, because wherever Gautama went, from camp to
camp, ashram to ashram, he was revered. He had emer ged from the forest
only a year before, yet many of the novices whispered that someone like
him, a man of stature and power, should be master, not a worn-out old yogi. There was a second reason too. If the man they found in the forest
actually was dead, Gautama might bring him back to life. Miracle stories
swirled around him, and no amount of discouragement on Gautama’ s part
could make them die down. “Do you recognize me?” Gautama repeated when he saw the old man’ s
eyes flutter and then open. “I—I’m not sure.”
Hunger and dehydration had made the man’ s mind weak. He looked
around the tent, baf fled at how he had gotten there. Then his gaze returned
to Gautama’ s face and stayed there. “Ah,” he said. “The saint.”“That’ s what you called me, Ganaka. But don’ t worry. Didn’ t you also
tell me that saints don’ t exist?”
Feeble as he was, Ganaka summoned a cynical smile. “Y ou waited this
long to prove that I’m wrong?”
His head fell back; he struggled with another wave of delirium. Ganaka
had been found deep in the forest, sheerly by accident when the bikkhus
were chasing down a deer with bow and arrow. “I didn’ t ask for your help,”
he mumbled. “It’ s my life. Who are you to save it?”
“Weren’ t you about to give it away?”
Gautama had sensed such a possibility. Someone as experienced as
Ganaka didn’ t just wander away alone unless it was to die. The careworn
monk turned his head away and refused to answer. “We’ll talk later,” Gautama said. He placed water and fruit beside the
cot and departed. Outside the tent his eyes saw dozens of huts in the lar ge
clearing. It was spring, and the younger bikkhus were feeling the ef fects—
they exercised, ar gued, talked in secret about girls they had left behind. Some missed home too much. Every day the weather was fair, a few more
failed to show up for evening prayers. Spring had more power over them
than God. Gautama walked among the campfires. By now he had explored every
city in the kingdom and those that lay far to the east, but he had avoided the
temptation to set foot inside the gates of Kapilavastu. As the word spread
and scores of villagers and farmers traveled out to find him and receive his
blessing, some were from Sakya and remembered him. If they murmured
“Prince” or “Y our Highness” when they prostrated themselves before him,
Gautama took no notice, gave no hint to acknowledge who he once had
been. Four years had made Gautama into Gautama. Of course he could still conjure up the old faces. But they didn’ t return
on their own anymore. In order to see images of Channa or Suddhodana, he
would ask to see them. “Learn to use your memo ries,” he told the younger
bikkhus. “Don’ t let them use you.”Ananda, a monk around his own age of thirty-three, ran up. He looked
vexed and excited. “Another miracle, brother. What should I do?”
Gautama frowned. “What marvel did I supposedly perform this time?”
“There’ s a cripple just come to camp. Hobbled in on crutches, then he
fell on his knees and called out your name. He gave a few twitches, and
now he’ s walking again.”
“Aren’ t you impressed, Ananda? Y ou’d think with all my powers I
could prevent my feet from getting blisters when we walk down a rocky
trail.”
Ananda was too exercised to smile. “He’ s just one of those cheats who
wants a free meal.”
“Don’ t we give food to anyone? Even cheats?”
Ananda bit his tongue. No one was closer to Gautama in their travels,
thanks to his sincerity about God and his total devotion to Gautama. Recently, though, the short, stocky Ananda, who exuded stubbornness as
much as loyalty, had become like a ser geant or an aide de camp as more and
more responsibilities fell Gautama’ s way with the bikkhus. “I think I know what to do,” Gautama said. He sat down by the central
campfire on a rough-hewn bench. Whenever they stopped for any length of
time the bikkhus bestirred themselves to build huts and stools and such
from forest timber. “Feed him well. Then say that I need his crutches to
help another lame man. If he hesitates to hand them over, tell him to come
and personally tell me why. I imagine he and the crutches will both be gone
in the morning.”
At last Ananda found a smile. “He’ll never hand them over. He needs
them for his next miracle down the road.”
“I think so.”Although he wasn’ t the senior monk, Gautama had been relieved of
chores around camp. He attended to the guru’ s major af fairs instead. “I
wouldn’ t burden you,” the guru said, “but you are cursed by your gift.”
“And what is my gift?” asked Gautama. “The bikkhus think you’re their father.”
“Shouldn’ t you be their father?”
The guru shrugged. “I already got rid of my curses.”
This master ’s name was Udaka, and he was the second luminary
Gautama had found in his wanderings. The first, who was named Alara, had
been a quiet, reclusive scholar, a Brahmin but nothing like Canki. Alara
paid no attention to caste. He immersed himself in the V edas and wouldn’ t
bother to eat unless someone placed a plate of food beside his study table. When he first walked in, Gautama immediately attracted Alara’ s attention. His head, bent close over a sacred text, whipped up, and his eyes squinted
as if looking into a bright light. Instead of saying hello, Alara asked a question. “Stranger, if the
scriptures tell me to avoid violence, is it enough that


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

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

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

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


 t a l k  a b o u t  D r. K i n g
a s  t h o u g h  a l l  h e  d i d  w a s  p o u r  f a i r y  d u s t  o v e r  A m e r i c a. H o w
g r e a t  i t  w a s,  a l l  t h a t  l - o - o - v - e  h e  s p r e a d. N o  o n e  m e n t i o n e d
t h e  f i e r c e  r e s i s t a n c e  h e  e n c o u n t e r e d,  t h e  s t r u g g l e  a t  t h e
h e a r t  o f  h i s  j o u r n e y — a  s t r u g g l e  f o r  w h i c h  h e  u l t i m a t e l y
s a c r i f i c e d  h i s  l i f e. W h e n  i t  w a s  m y  t u r n  t o  s p e a k,  I  h a d  t o
m e n t i o n  t h a t  t h e  l o v e  f o r  w h i c h  D r. K i n g  b o t h  l i v e d  a n d
d i e d  w a s  n o t  c o n v e n i e n t  t o  t h e  s t a t u s  q u o  t h e n  a n d  i t  i s  n o t
c o n v e n i e n t  t o  t h e  s t a t u s  q u o  n o w. D r. K i n g  d i d  n o t  s t a n d  f o rs e n t i m e n t a l  l o v e  o r  p o p u l a r  l o v e  o r  c o n v e n i e n t  l o v e. G o d ’ s
l o v e  i s  o f t e n  n o n e  o f  t h e s e  t h i n g s. A n d  i f  w e  a r e  t o  t r u l y
h o n o r  D r. K i n g ’ s  m e m o r y,  w e  m u s t  s t r i v e  o u r  b e s t  t o  d o  a s
h e  d i d — t o  t a k e  a  s t a n d  f o r  l o v e  e v e n  i n  t h e  f a c e  o f  r i d i c u l e
a n d  h a t e. T h e  e g o  c a n  d e s t r o y  t h e  b o d y,  b u t  i t  c a n n o t  d e s t r o y  a n
i d e a. T h e  r e s u r r e c t i o n  o f  b o t h  G a n d h i  a n d  K i n g  l i e s  i n  o u r
w i l l i n g n e s s  t o  s t a n d  s t r o n g l y  f o r  t h e  i d e a s  t h a t  g a v e  t h e i r
l i v e s  m e a n i n g. T h o s e  i d e a s  w i l l  g i v e  o u r  l i v e s  m e a n i n g,  a s
w e l l. A  C o u r s e  i n  M i r a
c l e s  t e a c h e s  t h a t  G o d  i s  n o t  l o o k i n g  f o r  m a r t y r s ;  H e  i s
l o o k i n g  f o r  t e a c h e r s. *  S u r e l y  f e w  a m o n g  u s  h a v e  a c h i e v e d  a
p e r f e c t  l o v e,  a n  u n c o n d i t i o n a l  l o v e. B u t  t h e  n o t i o n  t h a t  a
g r e a t  w a v e  o f  l o v e  w i l l  b e  t h e  s a l v a t i o n  o f  t h e  h u m a n  r a c e  i s
a n  i d e a  w h o s e  t i m e  h a s  c o m e. A n d  o u r  w i l l i n g n e s s  t o  b e
p a r t  o f  t h a t  w a v e  g i v e s  a  t r a n s c e n d e n t  p u r p o s e  t o  o u r  l i v e s. W e  a r e  n o t  n a i v e  a b o u t  e v i l ;  w e  d o n ’ t  p o u r  p i n k  p a i n t  o v e r
i t  a n d  p r e t e n d  t h a t  i t  d o e s n ’ t  e x i s t. W e  r e a d  t h e  p a p e r s. W e
g r i e v e  t h e  s u f f e r i n g. B u t  m a n y  o f  u s  t h i n k  G o d  h a s  a  p l a n,
a n d  w e  b e l i e v e — s t i l l — t h a t  i t s  n a m e  i s  l o v e. N o t  a  s i l l y
l o v e. N o t  a  c h i l d i s h  l o v e. B u t  a  p o w e r f u l  l o v e,  a n  a w e s o m e
l o v e  s o  a l i g n e d  w i t h  G o d  t h a t  i t  w i l l  c h a n g e  a l l  t h i n g s. I t  w i l l  c h a n g e  a l l  t h i n g s,  h a v i n g  c h a n g e d  u s  f i r s t.<|eot_id|><|begin_of_text|>
Q: According to the passage, what is the ultimate problem that must be addressed?,
A: Our separation from God.
Q: What is the meaning of the symbol of God's love?,
A: The symbol of God's love is not just a feeling, but a choice that we must make.
Q: Who is the one who is not to be held back by our own thinking?,
A: God is not to be held back by our own thinking.
Q: What is the meaning of the phrase "I'm not good enough"?,
A: It is not about being good enough, but about becoming more than what we are.
Q: What is the ultimate solution to the problem?,
A: The ultimate solution is not a formula, but a choice to take responsibility and respond to the situation.<|eot_id|><|begin_of_text|>P e o p l e  a r e  b o r n,  w e  g e t  s i c k,  w e  d i e. W e  g e t
r i c h,  w e  g e t  p o o r,  w e  g e t  m a r r i e d,  w e  g e t  d i v o r c e d,  w e  h a v e
c h i l d r e n,  o u r  c h i l d r e n  g r o w  u p,  w e  g e t  n e w  j o b s,


 h e
u n d e r m i n i n g  m a c h i n a t i o n s  o f  u n p a t r i o t i c  A m e r i c a n s. Y e t  I ’ v e  n o t i c e d  t h a t  i t ’ s  t h e  p e o p l e  w h o  s u f f e r e d  t h e
m o s t  o n  9 / 1 1  w h o  h a v e  o f t e n  d i s p l a y e d  t h e  c a p a c i t y  f o r  t h e
h i g h e s t  v i s i o n  o f  w h a t  o c c u r r e d  t h a t  d a y. F r o m  p u s h i n g  f o r
a  9 / 1 1  c o m m i s s i o n  w h e n  t h e  p r e s i d e n t  h i m s e l f  w a s  r e s i s t i n g
i t,  t o  f o r m i n g  g r o u p s  l i k e  S e p t e m b e r  E l e v e n t h  F a m i l i e s  f o r
P e a c e f u l  T o m o r r o w s  w h i c h  s t a n d  f o r  c o m p a s s i o n  a n d
f o r g i v e n e s s  i n  t h e  m i d s t  o f  t h i s  h a u n t i n g  d a r k n e s s,  t h o s e
w h o  s u f f e r e d  t h e  m o s t  h a v e  t a k e n  t h e  s t r o n g e s t  s t a n d  f o r  t h e
p o w e r  o f  t r u t h. O n e  d a y  I  w a s  w a t c h i n g  a  T V  r o u n d t a b l e  d i s c u s s i o n  w i t h
t h r e e  v i c t i m s  o f  9 / 1 1. O n e  w o m a n  h a d  l o s t  h e r  h u s b a n d  a t
t h e  W o r l d  T r a d e  C e n t e r ;  o n e  m a n  h a d  l o s t  h i s  y o u n g  s o n,
w h o  w a s  w o r k i n g  a t  t h e  P e n t a g o n  w h e n  i t  w a s  b o m b e d. A t
t h e  e n d  o f  t h e  d i s c u s s i o n,  t h e  n e w s  a n c h o r  a s k e d  o n e  l a s t
q u e s t i o n :  “ D o  y o u  w a n t  r e v e n g e? ”
A  p a i n e d  e x p r e s s i o n  c r o s s e d  t h e  f a c e  o f  e a c h  m e m b e r  o f
t h e  r o u n d t a b l e  a t  t h a t  q u e s t i o n. I  r e m e m b e r  t h e  w o m a n
s a y i n g,  “ N o,  b e c a u s e  I  c a n ’ t  i m a g i n e  a n y o n e  e l s e  h a v i n g  t o
g o  t h r o u g h  t h e  p a i n  w e ’ v e  b e e n  t h r o u g h. ” T h e  m a n  w h o  l o s t
h i s  s o n  s a i d,  “ N o,  I  t h i n k  w e ’ v e  g o t  t o  f i n d  a  w a y  t o  m a k e
t h o s e  p e o p l e  o v e r  t h e r e  k n o w  w h o  w e  r e a l l y  a r e  s o  t h e y
w o n ’ t  h a t e  u s  a n y m o r e. ” T h e  t h i r d  p a n e l i s t  s a i d  s o m e t h i n gs i m i l a r. A n d  t h e n  t h e  T V  j o u r n a l i s t,  w h o  h i m s e l f  h a d
s u f f e r e d  n o  p e r s o n a l  l o s s  o n  9 / 1 1,  s a i d  t h i s :  “ W e l l,
I  w a n t  r e v e n g e,  a n d  I  w a n t  i t  t o  b e  f i e r c e  a n d  s w i f t. ”  I t
w a s  o b v i o u s  t h a t  t h o s e  w h o  h a d  s u f f e r e d  t h e  m o s t  h a d  b e e n
l i f t e d  u p  t o  a  p l a c e  t h a t  h e  h a d  n o t. T h e y  d i d n ’ t  w a n t  t o
c o n t i n u e  t h e  v i o l e n c e ;  t h e y  j u s t  w a n t e d  t h e  v i o l e n c e  t o  e n d. T h e r e  a r e  w a r s  t h a t  t h e  v a s t  m a j o r i t y  o f  u s  w o u l d  c a l l
“ r i g h t e o u s  w a r s, ”  s u c h  a s  A m e r i c a ’ s  i n v o l v e m e n t  i n  W o r l d
W a r  I I. N o w,  a s  t h e n,  t h e r e  a r e  p e o p l e  w h o  w i s h  o u r  c o u n t r y
h a r m  a n d  w o u l d  k i l l  u s  i f  t h e y  c o u l d ;  i t  i s  c l e a r l y  b o t h  o u r
r i g h t  a n d  o u r  r e s p o n s i b i l i t y  t o  d e f e n d  o u r s e l v e s. B u t  t h e
c o n v e r s a t i o n  s h o u l d  n o t  s t o p  t h e r e. I f  o u r  f i r s t  r e s p o n s i b i l i t y
a s  i n d i v i d u a l s  i s  t o  a c c e p t  t h e  a t o n e m e n t  f o r  o u r s e l v e s,  t h e n
A m e r i c a ’ s  f i r s t  o r d e r  o f  b u s i n e s s  s h o u l d  b e  g e t t i n g  o u r


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


subject to proof. The self-evident is not
goals are reached there remains the
honor, without love, compassion or (1 1 1)
a movement. It goes from here to there,
ar guable. That health is more important
emptiness of meaninglessness. Power, onvalue? Despite the pathetic implications
or tries to go from here to there against
than disease, that life is more important
the other hand, motivates us endlessly. If
of this ar gument, let us nevertheless
opposition. Power, on the other hand, is
than death, that honor is preferable to
our lives are dedicated, for instance, to
address it. still. It is like a standing field that does
dishonor, that faith and trust are
enhancing the welfare of everyone we
Does power have any tangible basis? not move. Gravity itself., for instance,
preferable to doubt and cynicism, that the
contact, our lives can never lose Does it proceed exclusively from the
does not move against anything. Its
constructive is preferable the destructive-
meaning. If the purpose of our life, on the
undefinable, the mystical, philosophic,
power moves all objects within its field,
all are self-evident statements not subjectother hand, is financial success, what
spiritual or abstract? Is there anything
but the gravity field itself does not move. to proof. Ultimately, the only thing we
happens after it is attained? This is one of
more we can know about power that
Force always moves against something,
can say about a source of power is that it
the primary etiologies of depression in
would make sense to those who are
whereas power does not move against
just "is." middle-aged men and women. oriented only to that left brain world
anything. Force is incomplete and Every civilization is characterized by
The disillusionment of emptiness comes
which, regardless of its computerized
therefore has to constantly be fed ener gy. native principles. If the principles of a
from failing to align one's life with the
sophistication, remains only a system of
Power is total and complete in itself andcivilization are noble, it succeeds; if they
principles from which power emanates. mechanical measurements? requires nothing from outside itself. It
are selfish, it falls. As a term,
A good illustration of this phenomenon
Before we proceed, let us remind
makes no demands; it has no needs. "principles" may sound abstract, but the
can be seen in the lives of great
ourselves that the most advanced
Because force has an insatiable appetite,
consequences of principle are quite
musicians, composers and conductors of
artificial intelligence machines in the
it constantly consumes. Power, in concrete. If we examine principles we
our own times. How frequently they
world are unable to feel joy or happiness. contrast, ener gizes, gives forth, supplies
will see that they reside in an invisible
continue productive careers into their
Force can bring satisfaction, but onlyand supports. Power gives life acid
realm within consciousness itself. eighties and nineties, often having power brings joy. V ictory over others
ener gy. Force takes these away. W e
Although we can point out examples of
children and living vigorously until a ripe
brings us satisfaction, but victory over
notice that power is associated with
honesty in the world, honesty itself as an
old age!' Their lives have been dedicated
ourselves brings us joy. But as previous
53
54
Interestingly enough, this is the very
compassion and makes us feel positively
or ganizing principle central to to the creation and embodiment of
concept that was the source of Mahatma
about ourselves. Force is associated with
civilization is nowhere independently
beauty; beauty incorporates and
Gandhi's power. judgment and makes us feel badly aboutexistent in the external world. T rue
expresses enormous power. W e know
(108) On examination we will see that
ourselves. power, then, emanates from clinically that alignment with beauty is
power arises from meaning. it has to do
Force always creates counter -force; its
consciousness itself; what we see is a
associated with longevity and vigor. with motive and it has to do with
ef fect is to polarize rather than unify. visible manifestation of the invisible. Because beauty is a function of
principle. Power is always associated
Polarization always implies conflict; its
Pride, nobility of purpose, sacrifice for
creativity, such longevity is common in
with that which supports the significance
cost, therefore, is always high. Because
quality of life-all such things are all creative occupations. of life itself. It appeals to that in human
force incites polarization, it inevitablyconsidered inspirational, giving life The philosophic position of
positivism, nature which we call noble, in contrast to
produces a win/lose dichotomy; and
significance. But what actually inspires
based on the premise that nothing is real
force, which appeals to that which we
because some (109) body always loses,
us in the physical world are things that
except as it is quantifiable, is endemic to
call crass. Power appeals to that which
enemies are always created. Constantly
symbolize concepts with powerful the sciences. The sources of power,
uplifts and dignifies-ennobles. Force faced with enemies, force requires
meanings for us. Such symbols realign
however, are invisible and intangible. must always be justified, whereas power
constant defense. Defensiveness is costly,
our motives with abstract principle. A
The sophistry of logical empiricism is
requires no justification. Force is invariably, whether in the marketplace,
symbol can marshal great power because
clear from its essential premise. T o say
associated with the partial, power withpolitics or international af fairs. of the principle which already resides
that nothing is real unless it is
the whole. In looking for the source of power we
within our consciousness. measurable is already an abstract
If we analyze the nature of force it
have noted that it is associated with
(1 10) Meaning is so important that when
position, is it not? This proposition itself
becomes readily apparent why it must
meaning, and this meaning has to do with
life loses meaning, suicide commonly
is nowhere tangible., visible or
always succumb to power; this is in
the significance of life itself. Force is
ensues. When life loses meaning, we first
measurable; the ar gument of tangibility is
accordance with one of the basic laws of
concrete, literal and ar guable. It requires
go into depression; when life becomesitself created from the intangible, even
physics. Because force automatically
proof and support. The sources of power,
suf ficiently meaningless, we leave it. were such a position valid, who would
creates counter -force, its ef fect is limited
however, are inar guable and are not
Force has transient goals; when those
want to live without pride, without
by definition. W e could say that force is
subject to proof. The self-evident is not
goals are reached there remains the
honor, without love, compassion or (1 1 1)
a movement. It goes from here to there,
ar guable. That health is more important
emptiness of meaninglessness. Power, on
value? Despite the pathetic implications
or tries to go from here to there against
than disease, that life is more important
the other hand, motivates us endlessly. If
of this ar gument, let us nevertheless
opposition. Power, on the other hand, isthan death, that honor is preferable to
our lives are dedicated, for instance, to
address it. still. It is like a standing field that does
dishonor, that faith and trust are
enhancing the welfare of everyone we
Does power have any tangible basis? not move. Gravity itself., for instance,
preferable to doubt and cynicism, that the
contact, our lives can never lose Does it proceed exclusively from the
does not move against anything. Its
constructive is preferable the destructive-
meaning. If the purpose of our life, on the
undefinable, the mystical, philosophic,
power moves all objects within its field,
all are self-evident statements not subject
other hand, is financial success, what
spiritual or abstract? Is there anything
but the gravity field itself does not move. to proof. Ultimately, the only thing we
happens after it is attained? This is one of
more we can know about power thatForce always moves against something,
can say about a source of power is that it
the primary etiologies of depression in
would make sense to those who are
whereas power does not move against
just "is." middle-aged men and women. oriented only to that left brain world
anything. Force is incomplete and Every civilization is characterized by
The disillusionment of emptiness comes
which, regardless of its computerized
therefore has to constantly be fed ener gy. native principles. If the principles of a
from failing to align one's life with the
sophistication, remains only a system of
Power is total and complete in itself and
civilization are noble, it succeeds; if they
principles from which power emanates. mechanical measurements? requires nothing from outside itself. It
are selfish, it falls. As a term,
A good


 another full,glass o f water—half a pint. In a few minutes, his pain disappeared
completely and he started taking notice of the people around him. He sat up and began to move toward the wall of
the room. With his back to the wall, he started to conduct conversations with his visitors who were now more
surprised than he at the sudden transformation that three glasses of water had brought about. For 10 hours, this
man had suffered from pain and taken the most potent and advanced medicines for the treatment of peptic ulcer
disease without any re lief. Now, three glasses of water had produced an obvious and absolute relief in about 20
minutes. If you refer to Figure 4 on page 23 and compare the statements in the model on pain with the experience of the
above patient, you will recognize the brain component to the intensity o f signaling thirst in the body. After a certain
threshold, local painkillers will not be effective. The antacid and HI blocking agent cimetidine did not produce even a
reduction in the pain felt by the young man. It was water alone that registered the right message with the brain to
abort its call for water, since there was now a n unmistakable signal of its adequate presence in the body. Th e sam e
mode of pain registration is operative in other regions that signal dehydration in any particular individual. People with
rheumatoid joint pain should be aware of this particular phenomenon of pain registration at the brain when there is
severe dehydration. I had another occasion to test whether the abdominal pain registration for dehydration was time-dependent or wat er-
volume-dependent. This time, a man was carried by two other persons into the clinic where I was wor king at the
time. The patient could not walk; he was lifted from under his arms by two other persons. He, too, was a peptic ulcer
patient in extremely severe upper abdominal or dyspeptic pain. After examination to see that he had not perforated,
I gave the patient one full glass of water every hour. He did not achieve total relief in 20 minutes, or even one hour
and 20 minutes. He recovered after he had taken three glasses o f water. On the average, it takes less severe cases
about eight minutes to achieve total pain relief. It has been shown experimentally that, whe n we drink one glass of water, it immediately passes into the intestine
and is absorbed. However, within one half-hour, almost the same amount of water is secreted into the stomach
through its glandular layer in the mucosa. It swells from underneath and gets into the stomach, ready to be used for
food breakdown. The act of digestion of solid foods depends on the presence of copious amounts of water. The
acid is poured on the food, enzymes are activated, and the food is broken down into a homogenized fluid state that
can pass into the intestine for the next phase of digestion. The mucus cov ers the glands' layer of the mucosa, which is the innermost layer of the structure of the stomach (see
Figure 5). Mucus consists o f 98 percent water and two percent the physical "scaffolding" that traps water. In this
"water layer" called mucus, a natural buffer state is established. The cells below secre te sodium bicarbonate that is
trapped in the water layer. As th e acid from the stomach tries to go through this protective layer, the bicarbonate
neutralizes it. The outcom e of this action is a greater production of salt (sodium from the bicarbonate and chlorine from the acid). Too much salt alters the water-holding properties of the "scaffolding" material of mucus. Too much acid
neutralization and salt deposits in this mucus layer would make it less homogeneous and sticky and would allow the
acid to get to the mucosa l layer, causing pain. The natural design in the resection of water through the mucus layer seems to be the process of "back-wa shing" the
mucus layer and getting rid of the salt deposits. Th is is a most efficient design for rehydrating the mucus layer from
the bottom when new mucus is also secreted. This refreshed, thickened and sticky m ucus barrier is the natural
protective shield against the acid in the stomach. Naturally, the efficiency of this shi eld depends on a regular intake
of water, particularly before the intake of different solid foods that would stimulate the production of acid from the
glands in the stomach wall. Thus, wat er provides the only natural protection against the acid in the stomach, from
base upwar d. Antacids are designed to attach to the acid in the stomach itself— a n inefficient protection. We should begin to realize that in the sam e way w e have a "hunger pain" signal, we also have a "thirst pain" signal
in the body. It is unfortunate they call it "dyspepsia" and treat it with all sorts of medications until there is local
duodenal or stomach tissue  damage from the metabolic com plications of dehydration. The use of antacids for the
relief of this pain is generally the accep ted form of treatment. These substances are non-prescrip tion slow poisons
that one can buy even in the supermarkets. Significant research conducted in Swed en has shown that the outcome is the same in those who do not have an
actual ulcer and yet have the classical  dyspeptic pain, whether or not they use a placebo, an antacid, or even the
agent that blocks t he action of histamine. In other words, neither antacid nor the stronger medication are all that
effective. It is at this sta ge of body physiology, now g enerating signals of dehydration, that one should be prudent
and refrain from the use of any form of medication. Water is most probably the only effective substance to give relief. After all water, and only water, is what the body
wants, needs, and is cal ling for. If we search accur ately for other signs, there would be more indicators of
dehydration. Do not imagine that dyspeptic pain is the indicator of an isolated and localized phenomenon. In any
case, dyspeptic pain is a signal of dehydration—a thirst signal—of the body, even if there is an associated ulcer. If
water is taken and it relieves your pain, with adequate food intake/ the ulcer is bound to repair itself in due time. It is now said that ulcers are the result of infections. My researched opinion is that the variety of cur ved bacteria,
blamed for causing ulcerations, are commensals, bacteria that naturally dwell in the intestines. Th ey may take an
unfair advantage from the immune system suppression that is the direct outcome of dehydration. You see, the
normal intestinal bacteria cohabitate with us and produce much of the vitamins needed by the body. They contribute
to our wel l-being when we are strong. In dehydration, particularly at the site of the valve between the stomach and
the duodenum many histamine producing nerves exist. This particular curved bacterium benefits from the growth
hormon e effects of histamin e. at the same time that these nerves are restrictively monitoring the rate of flow of the
strongly acidic content of the stomach into the intestine. In any case, not all ulcer sites sho w the presence of
"helicobacters. " Also, an infinite number of people may have helicobacter in their intestines and not suffer from
ulcers. Antacids that contain aluminum are dangerous. They should not be freely used for a condition that will respond to an
increase in water intake. Excessive aluminum in circulation has been very strongly implicated as a precipitating
facto r on top of other considerations in Alzheimer-type disease. It is imperative to understand this relationship
betwee n taking aluminum-containing antacids for a long period of time and its possible accumulative toxic side
effect of brain damage in Alzheimer's disease. No amount of genetic study will undo the toxic sid e effect of a metal
used in medications to deal with a simple signal of thirst under a wrong paradigm. Most antacids co ntain betwee n
150-600 milligrams of aluminum in every spoonful of the liquid, or in each tablet that is chewed. The island of Guam has much aluminum ore in its so il (normally the case for some regions in the Western Pacific—
Guam island, Kii peninsula in Japan, Western New Guinea, and others). The drinking water of the island was
heavily con taminated with aluminum. During the time this contamination was not recognized and remained in the
drinking water, a disease similar to Alzheimer dementia was prevalent on the island. Even the younger people on
the island seemed to suffer from the disease. A number of years ago this problem was recognized and the water
purified. It has been noticed that the younger people seem not to be afflicted any more. It is now taken for granted
that it was t he aluminum toxicity in  the drinking water that caused an Alzheimer-type of dementia on the island of
Guam. Histamine blocking agents are also not suitable for long-term use. They have many side effects. These include
dizziness and confusion states in the elderly. Enlarged breasts appear in men after a few weeks of taking this
medication. Low spe rm count in some male patients and loss of libido have also been noted. Nursing mothers or
pregnant wom en should not use this type of medication to treat the thirst signals of the body—the child's and the
mother's. Brain capillaries respond to dehydration by dilating if histamine stimulates them. These antihistamines


tary convulsions. Either way, this can easily send both partners
into extraordinary ecstasy. Recent-and still controversial-findings indicate that in
many women the Big 0 may be accompanied by a gush or spurt. This results especially with such positions as Wild Horses Leap
ing and Donkeys of Spring, and is often preceded by an acute sen
sation in the won1an sin1ilar to an urge to urinate. Unless she
starts coitus with a full bladder, this urge is simply an intense
orgasmic sensation and is not cause for alarn1. A woman who is good in bed docs not stop at practicing her
own brand of coital dynamics and the secret Butterfly Quiver. She knows how to arouse her partner with love-play, making him Orgasmic Brinkmansh ip and Multiple O's
more potent, and can sense how far he is from his brink. This is
crucial especially if the man knows no brinkmanship. When a
woman feels that her man is near the edge, she can stop him from
going over it, then draw him toward it again. A much-teased and
much-delayed male orgasm with ejaculation, a Big 0, is far more
powerful and explosive than an unorchestrated one. The ancient Art of the Bedchamber, as we can see, has quite a
potential in the modern bedroom. Afterword
During the years of researching and writing The Yiu-Yaug But
terfly, I came to the realization that offering information culled
from obscure ancient Chinese sources to contemporary Western
readers would require an unortho dox, perhaps even maverick, ap
proach. The subject of the book, sexuality, is universal, but its
presentation here has several inherent dichotomies: East versus
West, ancient versus modern, mystical versus scientific. My goal,
daunting as it may be, has been to minimize these built-in contra
dictions so that readers can share the universality of an ancient art. Despite its mystical aspects, dating back to long before th�
rise of modern science and sexology, the Art of the Bedchan1ber
was a serious study. It was done not in the laboratory of science,
but in the ultin1ate laboratory of human experience. As has been
mentioned, some of the aspects of the ancient Taoists' knowledgt"'
of sexuality and health, which they consider ed intitnatdy linked,
now seem amazingly "tnodern." Today's scientists have found
validity in various ancient Chinese practices-biofeedback, acu
puncture, nutrition and herb therapy. and n1editation, for ex�un
plc, all of which Jre closely associJtt•d with sexuality. So while
much of ancient 1nysticisn1 was based on superstition, sotne of it
n1ight be thought of as "new" scit·nce. In this age of instant gratitication, when fast ltlod, fleeting
fantt', and quickie sex arc tht· nonn, the kisurcly prudence advo
catt·d by tht· ancit·nt bt·droont sages 1nay appear quaint. It tnay,
howt·vcr, be just the stylt· nt't'dt·d to rentedy sonte of our health
and st·xual nulaisc. It was with this conviction, and gleefully, that I wrote the sec
tion titk·d "Ancit·nt St·cn:ts for Modern Lovers." It tnay lllt'rdy
bring fun and frolic to the bedroon1, or rt·sult in son1cthing ntorc meaningful. You may find sotnething useful an1ong tht' rneasures
advocated by the ancit'nt Taoists: specific foods and herbs to nur
ture your sexual vitali ty; physical exercise and n1ind-body ther apy
to train your sexual ntech anism ; lingering. whi ntsical love-play to
arouse Yin and Yang; varied coital positions for you and your
partner to excite each other; orgasn1ic brinkrnanship techniques
to prolong union; and ingenious coita l dynamics to heighten
pleasure. The Chinese know how to turn humble food ingredients into
delicacies. Their n1ain trick is an exchange of flavors among dif
ferent ingredients, with each ingredient acting as a seasoning for
the others. The result is an endless variation of flavors. Likewise, in their bedchamber art, the ancient Chinese knew
how to turn simple physical union into a delicious encounter. Their main trick was mutual stimulation between Yin and Yang,
or an exchange of sexual energy, with each partner acting as the
aphrodisiac for the other. The result could be an endless variation
of pleasure. This does not mean that ancient Chinese sexologists advo
cated sexual indulgence and lewdness. They simply belie ved that
with moderation and prudence, sex-like food-could be a cele
bration of life. I quote that bedchamber sage the Mystic Master of the Grotto:
"Among all the creatures under Heaven, human beings are most
precious. What is essential to people is the bedchamber instinct. We imitate Heaven and emulate Earth, measure Yin with the
compass and Yang with the square. Those who understand the
nature of prudent sex will nurture their vigor and prolong their
life. Those who treat its principle with contempt will injure their
spirit and shorten their life.... If this knowledge benefits all
people, why not propagate it for ten thousand generations?" Afttrwor d Glossary
ACUP OINT : acupressure or acupunctu re point on the body
ACUPRE SSURE: application of pressure on precise points on the
body for therapeu tic purposes
ACUPUNCTURE: ancient Chinese health treatment in which the
body is pierced with needles at specific points
ANI MAL IN THE BOAT : clitoris
APHRO DISIAC HEALTH TO NICS: nutrients that enhance sexual vi
tality
CHAN BUDDH ISM : see Zen Buddhism
CHI: primeval life-energy or life-force
CHI-HA I: "sea of chi"; sexual acupoint between the navel and the
pubis
CHI -K UNG: "life-energy skill"; meditative breathing exercise to
harness life-energy
CH U: chanted verse or ballad
CHU-K U: pubic bone
CHUNG- CHI: "ultimate middle"; sexual acupoint just above the
pubis
CIN NABAR : red mercuric sulfide, used by ancient Taoist alchemists
in search of the elixir of life
CINNABAR FIELD : space inside the abdomen, between the navel and
the pubis, regarded by the Taoists as the seat of life-energy and
sexual vitality
CINN ABAR GROTTO : vagina
CONFU CIANISM : doctrines of the philosopher Confucius (551-479
B. c.} on family, politics, and ethics
CORAL JUICE: human breast milk COXCOMBS: labia minora
DAO:srrTao
DARK GARDE N: prepuce of the clitoris
DIVINE FIELD: prepuce of the clitoris
DRAGON : rnythical, auspicious being that symbolized masculinity
and the emperor
DRAGON SALIVA: antbergris, a substance from the intestines of the
sperm whale, used in perfumes and aphrodisiacs
DRIN KING AT THE JADE FOUNT AIN : oral stimulation of the moon
grotto, or cunnilingus
DUAL TRA ININ G: erotic techniques for health and pleasure for both
partners
DUSTER HANDLE: peniS
EXA MINATION HALL: vulva
FANG-CHU NG : "inside the bedchamber"; ancient Chinese sexol
ogy, consider ed a branch of medicine
FANG-N EI: see Fang-chung
FLOWER HEART: cerVIX
FLOWER PIST IL: cerVIX
FROG MOU TH: orifice of the penis
FU: poetic essay
GOLDE N GULCH: upper vulva where the labia minora meet
GRAIN SEED : five inches inside the vagina
HEA VENLY COURT: vaginal vestibule; also the name of a high peak
which may indicate the male organ
HEAVE NLY ROOT : peniS
HIDDE N VALLEY : see Heavenly court
HSIEN: Taoist immortal who has acquired godlike powers but re
tains the appearance of a human being
HUI-CHUN: "recapture the spring"; exercises for enhancing sexual
vitality
HUI-YIN: "sex crossroads"; sexual acupoint in the perineum
1 CHING: The Book of Changes, an ancient Chinese classic of phi
losophy and oracles
JADE CHAM BER : boudoir
JADE FOU NTAIN : lubricated vagina Glossary
239 Glossary
JADE GATE: vagina
JADE ROOT : peniS
JADE SPO ON: peniS
JADE STALK: peniS
JADE VEIN: lower vulva where the labia min


	and	wanting	to	do	well	in	our
work,	as	well	as	many	other	factors,	add	to	stress	levels. Stress	ensures	survival	of	the	species
S
tress	is	a	natural	reaction	that	we	have	developed	throughout	our	evolution
to	ensure	the	survival	of	our	species. Invariably,	stress	is	our	body	undergoing
chemical	change	in	response	to	environmental	conditions. Thousands	of	years
ago,	our	main	threat	was	from	wild	animals. When	confronted,	we	had	two	options	to	deal	with	it. The	first	was	that	we
fought	the	animal. The	second	was	that	we	ran	away	from	it	as	fast	as	we
could. As	our	bodies	were	required	to	perform	intense	physical	activity,	our
physiology	changed	in	the	following	ways:
Our	breathing	volume	increases;
Our	heart	rate	increases;
Adrenaline	is	pumped	into	our	system;
Our	pupils	dilate;
Blood	is	diverted	from	our	internal	organs	to	our	arms	and	legs;
Diarrhoea	may	occur	(lightens	our	weight	before	flight);
Our	blood	coagulates	in	case	of	injury. However,	today	our	society	and	environment	have	changed	at	a	far	greater
pace	than	what	our	bodies	can	adjust	to. We	respond	to	the	stresses	of	today
with	the	same	reaction	as	we	had	thousands	of	years	ago. We	are	in	a	traffic
jam	rushing	to	get	to	a	meeting. The	fight	or	flight	response	is	activated	but
there	is	no	need	for	it. Our	heart	rate	increases,	blood	is	diverted	to	our
skeletal	muscles,	our	breathing	increases—we	are	primed	for	physical	activity
yet	we	are	sitting	still. The	result	is	that	we	are	running	on	the	inside	and
sitting	on	the	outside. The	heavy	breathing	arising	from	the	fight	or	flight	response	results	in	a
washing	out	of	carbon	dioxide	from	the	lungs. This	causes	a	narrowing	of
blood	vessels,	thus	reducing	blood	flow	to	the	brain. In	addition,	the	release
of	oxygen	from	blood	cells	is	less;	the	resultof	an	inhibited	Bohr	Effect. This	in	turn	increases	self-generated,	and	more
random,	thoughts. With	uncontrolled	thought	activity,	we	feel	unable	to	cope
with	our	everyday	activities,	further	increasing	our	stress. A	vicious	circle	has
commenced,	with	stress	increasing	our	breathing	and	this	in	turn	increasing
our	stress. How	to	correct	it

Only	by	bringing	your	breathing	volume	to	normal	levels	can	you	deal	with
the	physiological	aspects	of	stress	and	anxiety. Long-term	stress	is	exhausting	and	is	known	to	result	in	many	illnesses. It
increases	breathing	volume,	causing	carbon	dioxide	to	be	washed	from	the
lungs. Remember:	The	more	you	breathe	in,	the	more	your	breathe	out. The	more	you	breathe	out,	the	more	CO
2
	is	washed	from	the	lungs. As	CO
2
	is	washed	from	the	lungs,	the	partial	pressure	of	CO
2
	is	reduced	in	the
blood,	tissues	and	cells. Prolonged	over	breathing	resets	the	respiratory	centre	in	the	brain	to	tolerate	a
lower	partial	pressure	of	CO
2
. Therefore,	even	when	the	initial	stress	is	removed,	the	heavy	breathing	habit
is	maintained	as	a	result	of	chemoreceptors	in	the	brain	being	reset. An	anxious	person	may	attend	many	psychotherapists,	counselors,
psychologists	and	psychiatrists	in	an	effort	to	get	to	the	root	of	his	or	her
condition. However,	unless	chronic	over	breathing	is	addressed,	he	or	she	will
be	at	a	significant	disadvantage	in	making	progress. Level	and	correct	breathing	volume	allows	normalization	of	the	partial
pressure	of	carbon	dioxide	within	the	lungs,	thus	improving	oxygenation	of
the	brain	and	resulting	in	far	less	brain	cell	excitability. How	many	of	the	following	symptoms	of	hyperventilation	do	you	have? Neurological:	light-headed	feeling,	poor	concentration,	memory	lapses,
faintness,	headache,	anxiety,	tension,	racing	mind,	numbness	and
tingling,	tremor,	depression,	apprehension,	irritability,	brain	fog,	panic
attacks,	disrupted	sleep,	detachment	from	reality	and	stress. Heart:	palpitations,	a	racing	heartbeat,	pain	in	the	chest	region	and	a
skipping	or	irregular	heartbeat. Respiratory	system:	wheezing,	breathlessness,	coughing,	chest	tightness,
frequent	yawning,	snoring	and	sleep	apnoea. Gastrointestinal:	Esophageal	reflux,	heartburn,	aerophobia. Other	general	symptoms	include	mouth	dryness,	fatigue,	bad	dreams,	sleep
disturbance,	nightmares,	dry	itchy	skin,	and	sweating,	cramping,	spasm,
increased	urination	such	as	bed	wetting	or	regular	visits	to	the	bathroom
during	the	night,	diarrhea,	constipation,	general	weakness	and	chronic
exhaustion.Chapter	3

	Applying	Buteyko	BreathingHow	to	interpret	breathing	exercises

A
ll	breathing	exercises	are	accompanied	by	a	line	diagram. To	interpret
each	diagram,	understanding	the	following	is	essential:

How	to	interpret	breathing	instructions

All	breathing	exercises	and	the	Control	Pause,	which	involves	holding	the
breath,	are	performed	after	an	exhalation. Measure	breathing	volume	–	your	Control	Pause
(A	free	video	of	this	exercise	is	available	from
www.ButeykoDVD.com
.) T
o	measure	the	extent	of	your	relative	breathing	volume,	a	very	simple
breath	hold	test	called	the	Control	Pause	(CP)	is	used. The	Control	Pause
provides	feedback	on	your	symptoms	and,	more	importantly,	your	progress. Your	CP	measures	the	length	of	time	that	you	can	comfortably	hold	your
breath. Measuring	the	Control	Pause	(a)For	this	you	will	need	a	watch	or	clock	with	a	second	hand. 1
. Take	a	small,	silent	breath	in	and	a	small,	silent	breath	out. 2
. Hold	your	nose	with	your	fingers	to	prevent	air	from	entering	your	lungs. 3
. Count	how	many	seconds	until	you	feel	the	first	signs	of	air	hunger. 4
. Your	inhalation	at	the	end	of	the	breath	hold	should	be	no	greater	than
your	breathing	prior	to	taking	the	measurement. Release	your	nose	and	breathe	in	through	it. If	your	breath	in	is	disrupted,	then	you	have	held	it	for	too	long	and	have	an
inaccurate	CP. The	following	are	important	points	to	be	aware	of	before	we	start:

1
. The	breath	is	taken	after	gently	exhaling. 2
. The	breath	is	held	only	until	the	first	urges. It	is	not	a	measure	of	the
maximum	length	of	time	that	you	can	hold	your	breath. 3
. Your	CP	only	measures	your	breath	hold	time. It	is	not	an	exercise	to
correct	your	breathing. Remember	that	taking	your	CP	entails	holding	your	breath	only	until	the	first
urges. If	you	had	to	take	a	big	breath	at	the	end	of	the	breath	hold,	then	you
held	your	breath	for	too	long. The	most	accurate	CP	is	taken	first	thing	in	the
morning	after	waking	up. What	does	the	CP	(comfortable	breath	hold	time)	mean? T