,
karmically, everyone is accountable and culpable within the reality of their
own level of consciousness at a given time. Mixing levels of abstraction is also a defect of reason in the intellectual
domain (e. g. relativism), where ignoring context results in absurdities, for
what is truth at one level of abstraction is false at another. This accounts for
the well-known fallacies of rhetoric that ignore either context or the rules of
logic, or both. Each level of consciousness influences perceived significance,
understanding, and meaning, and thus, accountability is concordant with
comprehension. This is also a principle even in law, for to know or not to
know certain facts is important to the judge and the jury. Thus, culpability is
a variable dependent on circumstances, conditions, and such factors as age,
mental condition, motives, etc. It is true that the ‘who’ you are now is not
the same as the ‘who’ you will be at a later level of evolution. Each ‘who’
has a different level of culpability. Constancy
Effective spiritual endeavor is a consequence of constancy and
persistence rather than fits and starts of enthusiasm. Each state of spiritual
evolution is self-rewarding, gratifying, and complete unto itself. The
moments of prior anguish are found to have been worth the effort. In addition to inner-directed spiritual effort, the ‘karma yoga’ of selfless
service is also supportive of the evolution of consciousness. Inner
satisfaction becomes more important than worldly gain or the desire to
control or influence others. Attraction replaces promotion. Eventually,
resistances are no longer related to worldly life and its perceived values. Instead, the inner intention is one of purity and selflessness. Thus, evolution
becomes the consequence of the process itself rather than as a consequence
of seekingness or acquisition. With spiritual evolution, nurturance is no longer sought from the
narcissistic ego but instead from the Self. Fulfillment of potential is
rewarding in and of itself and is not needful of recognition or gain. Pleasure
at gain is replaced by gratitude for the unfolding of the inner process itself. The need for externals disappears spontaneously. The evolutionary process
requires less and less effort as it becomes a way of being in the world. Transition and transformation are self-actuating as a response of the Self to
entreaty by the self. The pace of spiritual evolution is not under personal
control and may take sudden, surprising leaps. Therefore, it is wise to
prepare beforehand with knowledge of what yet may come. It is important to realize that the destiny of those who choose
Enlightenment is Enlightenment—who else would be on such a quest. To
merely seek spiritual purification and awareness is already a great gift. There is no point to wondering, How am I doing. for the compass has
already been set by dedication and devotion to the highest truth. While the
pace may seem slow or even arduous at times, it is best to be prepared for
sudden, unexpected leaps. It is wise to avoid pessimism, even after a
seemingly long, dry period of frustration, for such periods are due to
overcoming major obstacles and attachments that often presage major
changes. An unseen benefit of spiritual endeavor and evolution is its positive
influence on the collective level of human consciousness itself. Each
evolving spiritual devotee counterbalances the negative effect of great
numbers of people of a considerably lower consciousness level. Consciousness calibration research reveals that the collective consciousness
level of mankind is moving upward. Thus, an optimistic view is warranted. One can be grateful to have been born a human with all its infinite potential
for karmic benefit. One can also be grateful that they have heard of
Enlightenment and have chosen to seek it, for such individuals are
extremely rare indeed. As reported in prior works, statistically, the
likelihood of a person’s choosing Enlightenment as the major purpose of
one’s life is one in ten million persons. Q: To choose to pursue Enlightenment is uncommon in our current
society, with its emphasis on worldliness and the dominance of the
media that in turn focus on the contentious or glamorize the
superficial. What true value can be derived from worldly life. A: The world can be seen as an optimal stimulus for inner growth as it is
merely a projection of the ego in overt dramatic expression. It is best to
learn from it rather than to be seduced by its illusions or entrapped by
them via identification or attachment. The worldly panorama reflects the
entire scale of the levels of consciousness in their most overt display. The panorama is like a school of discernment where the extremes serve
to reveal the essence that underlies appearance. Q: How can one simultaneously participate yet not get attached or
involved. Does that not lead to avoidance. A: It is the motive that determines the effects of participation. Activities are
merely what one ‘does’, but not what one ‘is’. All seeming events
present learning opportunities. One can participate and at the same time
experience phenomena from the level of the witness/observer and watch
what arises from within the psyche. It is important to differentiate
detachment from nonattachment. Detachment can result in avoidance or
withdrawal, whereas nonattachment allows for participation without
taking a stake in the outcome. Q: How then should one best relate to the world. A: To be ‘in’ it but not ‘of’ it. The world is a means and not an end. Nonattached interaction reveals habitual styles and attitudes that are
consequent to inner ego positionalities. It is interesting and educative to
note how others relate to the same circumstances. One can experiment
with different personality styles and, with flexibility, discover untapped
inner resources. This is the classic ‘as if’ experiment. One often avoids situations based on presumptions and their
subsequent resistances. An instructive practice is to pretend either in
imagination or in daily life to enjoy certain activities and people and
then surprisingly discover that the capacity for enjoyment and pleasure
stems from within (i. e., joie de vivre). Experimenting with other
attitudes and personality styles results in surprising inner discoveries. This type of ‘role playing’ is utilized in the group techniques of
psychodrama. Q: How can one really discern what is important from that which is
superficial and evanescent. A: Intention services techniques and learning styles. A simple one is to
mentally view one’s life as though it were on ‘fast forward’ on a
recording/playback machine. One then sees the body rapidly moving
through multiple activities, relationships, overt behaviors, and
progressive age periods. Eventually the ‘fast forward’ moves to the end
of the physicality, which is confrontive and brings out evaluation of the
importance of life goals, projected values, and significance, such as the
fulfillment of potential. When the tape comes to the end of life, the
questions automatically arise: What has been done of value. For what
would one wish to be accountable. One can imagine differentviewpoints and see the different choices and options that would have
been made. Q: The attractions of the world seem endless. Is it really safe to go
there. I often just want to escape. A: The attractions are not innate to the world but reflect projected values
and the expectation of the payoffs of ego satisfactions. In actuality, joy
stems from within and is not dependent on externals. Pleasure is
associated with what is valued and esteemed. Much of projected value
arises from imagination, and values reflect desires. In reality, nothing is
more valuable than anything else other than spiritual fulfillment. Routinely, people discover that the life of a celebrity is onerous and
burdensome once the novelty has worn off. Imagined pleasures are
really of the senses and the emotions. With inner spiritual evolution, all
activities become equal. Q: What about action. A: Actions are the automatic consequence of the integration of context,
field, and intention. All action is actually spontaneous and reflects
karmic propensities and local conditions that may or may not favor
expression. To depersonalize actions, it is only necessary to let go of the
belief that there is a separate, independent causal agent called ‘I’ or
‘me’. This awareness allows for the development of the ‘nonaction of
action’, which is possible by relinquishment of trying to control results. The only thing one can actually ‘do’ is to ‘be’ one’s potential to the
fullest. That ‘one is responsible for the effort but not the result’ is a
twelve–step program basic dictum that curbs the ego. Existence is its own reward. It is more gratifying in the long term to
fulfill potentiality than to try to achieve results. Therefore, one becomes
aligned with excellence of performance for its own sake. Everything in existence is already ‘being’ what it is to the fullest it can
be at any given moment. The ‘non-action’ of action does not move from
imperfection to perfection, or from incomplete to complete, but instead
from complete to complete and from perfection to perfection. All is
perfect by virtue of its identity’s being exactly its meaning, which is its
existence. The perfect seed transforms and metamorphoses via
emergence into being the perfect sprout, and then as the perfect bud,then the perfect flower, and then the perfect faded flower. All form is
perfectly just what it is at any given moment. Creation moves from
perfectly ‘this’ to perfectly ‘that’. There


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

Microwaves

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

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

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

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

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

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

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

  54  ACKNOWLEDGEMENTS

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


-
thentic food,  we  must  clarify  the  facts. The  present
epidemic  is  caused  by  the  fact  that  milk  has  been
bombarded  by  an  artillery  of  contaminants. Each  food
has  a  vital  memory,  and  its  inherent  DNA  is  con-
nected to  the  earth. It  transmits  its  quota  of  memory
to  each  life  that  feeds  on  it. Every  system  has  its  grace,
and  when  we  step  on  it,  it  will  bite  us. In  the  present
case  of  milk,  we  have  been  fatally  bitten  by  the  serpent
herself. The  minds  and  bodies  of  the  fire  and  air  humans
throughout  the  planet  are  well  served  by  pure  milk. But  no  one  will  be  served  by  milk  which  has  been
poisoned. When  the  milk  flows  from  the  hills  today,
it  will  be  because  we  have  called  for  all  the  buckets  of
poisoned  milk  to  be  emptied. The  call  will  be  to  free
all  the  animals  in  bondage  and  allow  them  to  graze
peacefully  for  their  remaining  time. The  call  will  be  to
free  the  farmers  and  reinstate  their  dignity. The  call
will  be  for  compassion  and  fraternity  in  a  new  time
when  the  rural  and  organic  land  rises  again  as  ani-
mals live  within  their  nature. Then  we  can  hope  for
grace  and  peace  within  the  human  spirit. A  Healing  Food
Although  I  cannot  give  an  accurate  date  of  the  first
usage  of  milk,  it  appears  to  have  preceded  the  Vedic
period. The  Upanishads  and  most  religious  scriptures
on  earth  are  replete  with  mention  of  milk  as  a  food
for  humans. Because  of  the  sattvic  nature  of  milk  in
its  original  state,  it  has  been  used  widely,  but  not
wisely,  through  the  ages. There  have  been  many
changes  in  our  universe. As  a  collective  species,  we  are
no  longer  in  the  state  of  infancy. As  a  result,  the  use
of  milk  has  to  be  redefined. The  Vedic  guidelines
advised  that  milk  should  never  be  used  with  foods
such  as  vegetables,  fish,  meat,  or  salt,  nor  should  it  be
used  with  meals  as  an  accompanying  beverage. The
indications  have  also  been  specific:  Milk  is  used  to
cool  agni  (fire),  to  calm  the  mind,  to  feed  pregnant
women,  to  offer  in  devotion  to  the  Lord,  and  to  feed
babies. It  helps  the  human  system  to  transmute  its
activity  and  aggression  into  remembrances  of  an
embryonic  universe  whose  motion  is  to  attain  libera-
tion and  eternal  love. Milk  is  a  potent  nectar. All  other  milks — from
grains,  beans,  dried  or  cooked  fruits,  and  nuts — mimic
the  nature  of  this  original  nectar. As  a  teaspoon  of
honey  is  considered  the  healthy  average  per  day  for
each  person,  so  is  a  cup  of  pure,  organic  milk  per  day
the  proper  amount. Milk  should  not  be  used  in  cook-
ing or  to  make  cheeses. It  may  be  combined  with
dried  or  cooked  fruits  in  the  form  of  a  milk  drink  or
a  sweet  dessert. It  should  not  be  excessively  boiled. It
180
jm?. FOOD    SADHANAS
is  a  potion  best  drunk  cool  or  warm,  by  itself. It
becomes  an  excellent  vehicle  for  medicines,  herbs,
and  spices. My  reasons  for  defending  milk  as  an  important
food  are  not  to  encourage  its  use  in  quantity,  or  to
suggest  that  the  gruesome  liquid  that  is  commercially
available  is  an  acceptable  food. Its  use  should  be  tai-
lored, in  keeping  with  the  original  intent  and  accord-
ing to  scriptural  authority. We  need  the  memory  of  milk  in  our  bodies  in
order  to  maintain  a  sattvic,  or  peaceful,  nature  as
humans. We  therefore  have  to  protect  the  animals
that  produce  this  potent  food. The  earth  offers  us
soma,  symbolic  of  the  nectar  of  the  gods,  from  the
bark  of  the  maple  tree,  from  the  coconut,  from  the
fruit,  from  the  grain,  from  the  bee,  from  the  cow,
from  the  buffalo,  from  the  goat,  and  from  the  tiger. We  cannot  serve  the  earth  with  grace  and  fullness  if
we  allow  the  cows  and  other  animals  to  become  de-
funct. If  we  curtail  their  instincts  and  throw  their
milk  away,  we  are  aiding  the  demise  of  one  of  earth's natural  functions. The  recipes  in  this  book  contain  very  small  quan-
tities of  milk,  mostly  in  the  brews  and  beverages. If
organic  milk  cannot  be  obtained,  do  not  use  com-
mercial milk. Milk  from  nuts,  grains,  or  soybeans
may  be  substituted. I  suggest  the  use  of  a  small  amount
of  ghee  in  cooking. It  is  more  potent  than  milk  be-
cause of  its  transmutation  with  fire. The  recipe  for
ghee  was  handed  down  by  the  gods  themselves  and  is
mostly  for  medicinal  use. Remember,  though,  that  all
foods  in  Ayurveda  are  considered  medicinal. Butter,  known  as  makhan,  should  not  be  used  for
cooking. It  is  to  be  used  fresh  for  the  fortification  of
the  dhatus  during  the  cold  or  rainy  seasons,  and  espe-
cially by  Vata  and  Pitta  types. Yogurt,  known  as  dadhi
or  dahi,  is  the  angel  of  health. A  small  quantity  of  it
as  part  of  a  main  meal  activates  assimilation. It  en-
courages the  growth  of  benign  lactobacillus  bacteria
in  the  intestines  and  helps  to  destroy  harmful  bacteria
in  the  system. The  lactic  acid  content  aids  the  diges-
tion of  calcium  and  phosphorus  in  the  body. Yogurt
may  be  sweetened  for  Pitta  types. Vata  may  add  ap-
propriate spices  and  Kapha  may  use  occasionally,
adding  herbs  and  diluting  with  water. Yogurt  serves  a different  purpose  than  pure  milk. It  is  almost  fully
digested  in  the  system  within  an  hour. We  cannot
blame  the  epidemic  of  yeast  infections,  Candida,  and
so  on,  on  the  use  of  pure  yogurt. The  unwholesome
imitations  of  yogurt  now  widely  available  are  loaded
with  fillers,


 it h y ou. O nc e I
est ablished m y medic al pr ac tic e, I beg an t o
help people g et bett er using diet, v it amins,
enemas, or g anic f ood, disti l led w at er, and a long
list of w hat is no w k no w n as lif est y le
c hang es. M y patient s w er e g etting bett er, but I notic ed t hat w hene v er t he y had a litt le misst ep in t heir
lif est y le c hang es, t he y w ould ha v e a se v er e fl ar e-up of t heir s y mpt oms. I f elt t her e had t o be
somet hing I c ould do t o pr e v ent fl ar e-ups and ha v e healing r esult s t hat w er e mor e dur able. A t t he same time, I w as homesc hooling m y c hi ldr en and so I w as r eading v ar ious hist or ic
ac c ount s, just b y w a y of helping t hem under st and t heir studies. I c ame ac r oss somet hing
int er esting w hi le w e w er e stud y ing t he 1800’ s, w hen it w as mentioned t hat f ar mer s in t he
U nit ed S t at es g a v e somet hing t o t heir f ami lies t w ic e a y ear. T his m y st er y subst anc e c ur ed
e v er y t hing and k ept t heir f ami lies healt h y. It immedi at el y oc c ur r ed t o me t hat t his m y st er y subst anc e c ould be just w hat I w as look ing
f or t o help m y patient s ha v e bett er r esult s. N o w, I c alc ul at ed t hat f ar mer s, e v en in t he 1800s,
w er e f air l y poor people, and so w hat e v er t he y g a v e t heir f ami l y had t o c ost some w her e
ar ound one penn y, if t hat muc h. H o w e v er, al l t hese medic ines w er e super seded b y, or w er e not as po w er f ul as, t hose used b y
t he A f r ic an sl a v es. M ast er s w ould g o t o t he sl a v e quart er s w hen t he y had ser ious ai lment s
t hat w er e lif e-t hr eat ening. I said, “ Hmm, if a sl a v e is using it, it must be v er y ine x pensi v e and
quit e c ommon. ” I sear c hed t hr oug h al l of m y her bal book s, and b y t hat time, I had o v er 300
suc h book s. I c ould not f ind a r ef er enc e in an y one of t hem t o an y t hing t hat w as ine x pensi v e
and w ould impr o v e one’ s healt h. I had mir ac le c ur e book s, and sti l l not hing—no mention. M y name is D r. J ennif er D aniels and I ha v e been tr ained as an al lopat hic medic al
ph y sic i an. I
att ended medic al sc hool at t he U ni v er sit y of P enns y l v ani a. I also
r ec ei v ed a bac helor' s
deg r ee f r om H ar v ar d U ni v er sit y, as w el l as a mast er’ s in
business administr ation f r om t he
W hart on S c hool of B usiness. A s C andid a is v er y muc h a lif est y le disease, it is import ant t o k no w t hat m y
par ent s r aised
me in t he usual manner, w it h meat, sug ar, juic e, and al l t he
t hing s t hat c ontr i but e t o a
C andid a-c ausing diet. I disc o v er ed t he C andid a
C leaner w hi le mak ing t he same lif est y le
tr ansitions t hat man y of y ou w i l l ha v e
t o mak e. A s a ph y sic i an, I ha v e had t he pr i v i leg e of assisting hundr eds of people
in mak ing t his
tr ansition and obser v ing t heir pr og r ess. T h e S ear c h f o r  th e C ur e
T hen, I notic ed w hi le r eading m y litt le her bal book s t hat t he C hinese g o v er nment
seemed t o
spend $ 35 eac h y ear per per son t o pr o v ide healt hc ar e t o t heir c itizens—
and t heir c itizens
li v e long er and healt hier t han t hose in t he US, w hic h spends
t housands of dol l ar s eac h y ear
per c itizen. T his g a v e me c onf idenc e t hat w hat I w as
look ing f or w as eff ec ti v e, aff or d able,
and r eal l y e x ist ed. F urt her r eading of hist or y
g a v e mor e c lues. O ne d a y, m y c hi ldr en and I w er e r eading about A f r ic an sl a v es. W e r ead t hat t he sl a v es
had
somet hing t hat t he y used t hat w as e x tr emel y po w er f ul. A nd in c oloni al times, it
w as f elt t hat
t he medic ine of t he A mer ic an Indi ans w as mor e po w er f ul t han t he
medic ines used b y r ur al
A mer ic ans, and w as sti l l mor e po w er f ul t han t he medic ines
used b y t he sl a v e o w ner s. 06
S inc e I had an ac ti v e f ami l y pr ac tic e, I said “ A ha. I w i l l ask m y patient s. M an y of t hem w er e
desc ended f r om sl a v es. ” S o, I ask ed t hem, “ W as t her e somet hing t hat w as v er y c heap t hat w as g i v en
t w ic e a y ear and c ur ed e v er y t hing. M a y be y our mot her used it, or y our g r andmot her used it. ”
A t f ir st, I didn ’t g et muc h inf or mation, but I k ept ask ing. F inal l y, some patient s just st art ed l aug hing
and l aug hing and l aug hing. T he y said, “ D r. D aniels, oh y es, it must be t hat tur pentine. Y ep,
tur pentine and sug ar. ”

P er son af t er per son mentioned tur pentine and sug ar t o me. J ust tur pentine and sug ar. I r eplied, “ W ho in y our f ami l y used tur pentine and sug ar. ” T he y al l said, “ M y g r andmot her. ”
I ask ed, ” W el l, do y ou use it. " A nd e v er y one I quer ied r eplied, “ O h, absolut el y not. ” T hese w er e people
in t heir f orties. I pr esumed t hat t heir g r andpar ent s w er e dec eased. I t hen ask ed, " W hen did y our g r andmot her die. " “ O h, no, she is sti l l ali v e, ” t he y ans w er ed. “ Ninet y -
si x and sti l l k ic k ing; sti l l t ak ing her tur pentine and sug ar. ”
I ask ed, “ W el l, do y ou t hink she mig ht t al k t o me about it. ”
I w as t y pic al l y t old, "She stic k s pr ett y muc h t o her self. T ak es c ar e of her o w n house and doesn 't
bot her muc h w it h people. " I w as v er y impr essed t hat t ak ing tur


. When the leader is ready, the vision appears. When the lover is ready, the partner appears. When the disciple is ready, God appears. When the teacher is ready, the student appears. Receiving is the best psychotherapy. If you’re really serious about
receiving and you’re willing to make it a daily practice, you’ll find that
receiving will help dissolve all your barriers to love. By declaring I am
willing to be a better receiver, you activate a power within you that can heal
learned unworthiness, dysfunctional independence, unhealth y sacrifice,
financial insecurity, and every type of lack. Receiving helps you to know
your true worth and to live with ease and happiness. Receiving helps you to be prese nt. It helps you to be where you are, to
inhale deeply, and to take in everything that is here for you. “Often what’ s
missing in a situation is only our ability to receive,” says Louise. “The
Universe always provides, but we have to be open and receptive to see
this.” The willingness to receive opens you up inside and takes you beyond
your theories of what you believe you deserve and what you think is
possible. Receiv ing helps you to pay attention to what is already here for
you.In this chapter, our spiritual practice is to keep a receiving journal. We
invite you to spend 15 minutes a day, for the next seven days, cultivating an
even greater willingness to receive. In your receiving journal, we want you
to write down ten responses to the sentence One way life is loving me right
now is …  Don’ t edit your responses. Just let them flow. You may wish to do this exercise with a therapist, a friend, your partner,
or your children. You can make it into a dialogue and take turns completing
the sentence. Once you have written down your ten responses, review your
list and let it sink in how life is loving you right now. One way life is loving me right now is … My wife, Hollie, and I have
been doing this exercise together at night when the children are asleep and
we have a mom ent to ourselves. We’ve been doing it all the way through
the writing of Life Loves You. This exercise has opened our eyes. On good
days, it makes everything sweeter. On difficult days, it lifts our spirits. The
more you do this exercise, the easier it is. The more you look, the more you
see. As our friend Chuck Spezzano says,
When the r eceiver is r eady,
the gift appears. OceanofPDF.comCHAPTER 7
Healing the Future
Every thought we think is cr eating our futur e.
LOUISE  HAY
Louise and I are sitting down to dinner. We’ve spent the whole day
talking, walking, gardening, and doing lots of cooking. W e had no plans; we
just went with the flow. It’s one of those days that can’t be measured by
time. It happened fast and slow. We’re sitting at the edge of the universe—
the big round dining table that Louise painted full of stars and swirling
galaxies. The sun is setting over the sea. A hummingbird is drinking from a
fountain in Louise’ s garden. “What do you think about the friendly-universe idea?” I ask Louise. She
pauses for a moment as she lets the question sink in. “I think it’s a good
idea,” she says with a smile. The story goes that Albert Einstein once said that the most basic  question
we all must answer is, “Is the universe a friendly place?” Einstein was a
theoretical phys icist. He said he wanted to know the thoughts of God. He
recognized an “intelligence manifested in Nature” and a “marvelous
structure behind  reality.” He saw the universe as a “unified whole” and the
world as an expression of a “lawful harmony” that supports everyone and
everything equally. “God is subtle, but he is not malicious,” Einstein wrote.“Is the universe friendly?” I ask Louise. “There’ s only one way to find out,” she says. “What way is that?”
“Say yes,” she says with a smile. “What do you mean?”
“If you answer no, you’ll never find out if the universe is friendly,” she
says. “Because if you say no you won’ t see it.”
“Exactly. But if you say yes then you might.”
“It’s all in the answer.”
“The answer is in us,” says Louise. Louise’ s answer  reminds me of Pascal’ s Wager. Blaise Pascal was a 17th-
century French physicist and philosopher. Meditating on the question of
whether God exists, he recogniz ed that reason was of no use here: we can’t
see non-physical reality—atoms or our own soul. “God is, or He is not,”
said Pascal. What we must do, he concluded, is wager. In other words, we
must decide to say yes or no to the existence of God. He recomm ended that
we wage r without hesitation that God exists. “If you gain, you gain all. If
you lose, you lose nothing,” he said. Once a week, I host a radio program for Hay House Radio called Shift
Happens! On a recent show, a woman called in wanting help with finding a
romantic partne r. She had divorced her husband six-and-a-half years ago
and had been on her own ever since. “Does love even exist?” she asked me. I told her, “If you wait for love, you’ll never find out.” If all we do is wait,
we end up like Vladimir and Estragon, the two characters  in Samuel
Beckett’ s absurdist play Waiting for Godot, who don’t even know what
they’re waiting for. Only by loving will we know if love exists or not. “Life is always trying to love us, but we need to be open if we are to see
it,” Louise tells me. “How do we stay open?” I ask. “By being willing to love yourself,” she says. “Loving yourself is the key to letting life love you,” I tell her. “When you project your lack of self-love onto others you accus e them of
not loving you enough, and all you see is an unfriendly universe,” Louise
explains. “‘Projection makes perception,’” I say, sharing a line from A Course in
Miracles.“Fear shows us one world; and love shows us another world,” says
Louise. “We decide which world is real. And we decide which world we
want to live in.”
Albert Einstein also said, “Whether you can observe a thing or not
depends on the theory which you use. It is the theory which decides what
can be observe d.” What we see depends on how we look. Einstein
encouraged us to burst open our mind so as to escape the prison of our own
ideas. He used his intellect, but he warned us not to make the intellect into a
god because of its limitations. “I believe in intuitions and inspi rations,” he
said. He also famously said, “Imagination is more important than
knowledge. Knowledge is limited. Imagination embraces the entire world.”
Philosophers and schools of philosophy throughout history have explored
theories and ideas related to the friendly-universe theory. For instance, Plato
referred to an Essential Universe  and a Perceived Universe. He said that the
Essential Universe is perfec t, good, and whole (just like your
Unconditioned Self). He recognized, however, that the ego (the sense of a
separate self) can’t see the whole picture, and so it lives in a Perceived
Universe, and it’s here that we often lose sight of what he called the
“absolute beauty” and “friendly harmony” of creation. Thomas Jefferso n was a farmer, a lawyer, and a politician. In his youth,
he studied mathematics, metaphysics, and philosophy. As well as being
president of the United States, he was also president of the American
Philosophical Society. He saw in creation a “benevolent arrangement of
things” that influenced much of his thinking. He described God as a
“benevolent governor” of the world. He referred to Jesus’ s work as “the
most sublime and benevolent code of morals which has ever been offered to
man,” that, if followed, would help everyone, without exception, to
experience full and free liberty. A benevolent universe is also at the heart of Buddhist philoso phy. The
Buddha taught about a universal  friendliness and loving-kindnes s that is the
essential consci ousness of creation. “Life is a good teacher and a good
friend,” says Pema Chödrön. This natural benevolence is expressed through
each of us when we are aligned with our Unconditioned Self. We lose sight
of this benevolence, however, when we stop practicing loving-kindness. And then we suf fer. The recognition of suffering is also at the heart of Buddhism. “Life is full
of suffering,” says the first of the Four Noble Truths. Nowhe re does theBuddha say that life wants us to suffer. The Buddha pointed to the cause of
suffering coming not from life but from us. He taught us that we suffer
because of what we do to oursel ves and what we do to each other. Through
loving-kindness and


 he wasn’ t there simply to reinforce high-caste
prejudice. “I’m amazed that you care, Y our Highness. From what I can tell,
the young ones seek out the older ones. They move around the forest from
camp to camp, and the day they arrive at some makeshift school, they bow
down before the teacher and ask about the Dharma,  whatever his angle
happens to be. Dharma. The priests filled us with enough of that. ” Dharma
could mean many things—a man’ s occupation, the rules of proper conduct,
a person’ s holy duties as outlined by scripture. In this case it was a
philosophy, a particular teaching that disciples committed themselves to
learn. “And which Dharma is attracting the most followers. ” Siddhartha
asked. The merchant shrugged. “Who can say. The young ones keep
wandering. They’re restless and never stay anywhere very long. ”
Other travelers that Siddhartha came in contact with were just as hostile. They would have been shocked if they could have penetrated Siddhartha’ s
defenses and seen what lay behind his hospitable smile. He belonged to the
same young, restless breed that disappeared into the forest for years at a
time. W ith each passing day he became more and more aware of his calling. Yet, time was pressing. If he stayed in the palace for just a few more years,
the king would be old enough to step aside and bequeath Siddhartha the
throne. He couldn’ t let that happen. Not love, not family, not his own
conscience could force him to betray himself. And this is what you call being true to yourself. Gautama’ s mind wasn’ t convinced. The rain continued to pour from the
sky, and the road was so dark that more than once he slipped into the gullyon the side. There was no use ar guing with his mind, which seemed
untamable anyway. Gautama wondered if he was alone among mortals,
wanting to abandon all that was good in order to suf fer the torment and
uncertainty of the wild world. He’d add that to his long list of questions to
ask his teacher once he found him. If he found him. OceanofPDF. com12
Gautama passed several travelers on the road who could have directed him
to one of the forest ashrams where teachers were located. He greeted them
humbly, letting them decide to accept his company for a few miles or not; a
handful of fered him food for his bowl. But he was reluctant to throw
himself into the midst of a band of disciples. Gautama wanted to learn, but
he didn’ t want to give up who he was. His only model for a spiritual teacher
was Canki, who had a hidden motive for everything he said. It wasn’ t long before he ran across a wandering monk, a thin, sunburned
man who seemed old enough to have had a family with grown children. Gautama expected that the sannyasis he met would be very serious or very
eccentric. But this monk, who gave his name as Ganaka, turned out to be
cheerful and sociable. “I’ve been away for twelve years now, lad,” he said as they walked
along the road. “Y ou meet all sorts. But now the local people know me, and
I’m treated pretty well. Y our first holdup’ s a shock, though. The dacoits like
you to know who’ s boss. ”
“Do you belong to an ashram. ” Gautama asked. Ganaka shrugged. “I’ve visited them. Y ou get too hungry sometimes. ”
“What Dharma do you follow. ”
The older monk gave him a look. “Is that what you’re after. I didn’ t
know you were one of those. ” He had nothing more to say for a while, andGautama wondered with some puzzlement if the word Dharma  had
offended him. How could you be a monk without a teaching. When he
decided to speak again, the older monk said, “Don’ t let them fool you. ”
“Who. ”
“These teachers who promise enlightenment. Listen to the voice of
experience. I’m not enlightened, and you won’ t be either. They’ll feed you a
pack of high-sounding ideas, you’ll work for them year after year, and then
when they’ve worn you out, you’ll leave with the taste of ashes in your
mouth. ”
There was a lot to read in Ganaka’ s bitter tone. In a sympathetic voice
Gautama said, “T ell me your experience. I want to know. ”
Ganaka sighed. “In that case, you’d better have some of my bread. I was
going to save it until you were out of sight. ” He reached into his shawl and
pulled out a lar ge round roti, or flat bread, folded into quarters. He ripped
off half for Gautama, but not before blessing it. “I see myself in you,” the
older monk began. “I left home after my wife died. I was a vendor of ghee
and spices in a village, never rich enough to own a proper store but not poor
either. ”
“And you were devout. ”
“Oh, yes. Raised by a strict father who sent us to the temple for lessons
as soon as we could walk. As a child I believed. Even when my dear
Bhadda died in so much pain, moaning pitifully for her suf fering to end, I
believed. I gave away all my earthly possessions, and with the blessing of
the priests I set out on my journey. ”
“I think you’re still devout,” said Gautama. “Y ou bless your food. Even
when no one is watching, I imagine. ”
“Habit,” the older monk said curtly. “Anyway, the road is a hard life. I
went to visit the forest ashrams, eager as a bridegroom the night after the
wedding. I sat at the guru’ s feet and waited, mouth open like a gaping fish. That’ s why I see myself in you. Y ou want them to drop their wisdom intoyour gaping mouth. Y ou’re prob ably a philosopher. No of fense, but I can
tell by your accent that you never sold rubbish from a stall in the open
bazaar. ”
“I can’ t disagree,” said Gautama diplomatically, caught between smiling
at the older monk, who clearly had been dying for someone to talk to, and
worrying about the tale of disillusion that was about to unfold. Ganaka tore of f a chunk of roti with his yellow teeth. “They’re
shameless, these gurus. The garbage they spew as truth. Do they think
we’re fools. They must, as I found out the hard way. I took some of the
younger disciples aside and joked with them a bit. Little stuf f. Does this
guru get paid by the yarn, like a wandering storyteller. Does he think you
can feed cows on moonbeams. Next thing I knew, I got thrown out bodily,
like I came to steal their shoes. Hypocrisy. ” His voice trailed of f mournfully
as he ran out of spleen. “Moonbeams and hypocrisy. ”
“What did you decide to do. ”
“I couldn’ t go home. I’d given almost everything to the priests, and they
don’t give back. But you’ve got some sense, you could see that I’m still
devout. I pray, and I have a circuit of householders who feed me and let me
take refuge from the storm. ”
“Pardon me, but aren’ t you simply waiting to die. ” asked Gautama.<|eot_id|><|begin_of_text|>
Q: Who did Siddhartha refuse to say farewell to before parting ways?,
A: Channa
Q: What did the merchant say about the young ones who seek out teachers?,
A: They move around the forest from camp to camp, and the day they arrive at some makeshift school, they bow down before the teacher and ask about the Dharma.
Q: What did the hermit say was the only way to learn?,
A: Experience
Q: Who did Gautama meet on the road, and what did he learn from him?,
A: He met Ganaka, a wandering monk, and learned that true teaching is not about words, but about actions and the way one lives.
Q: What did Gautama realize about his own thoughts and desires after leaving his father's kingdom?,
A: He realized that he was still struggling with his own desires and attachments, and that he needed to find a true teacher to help him overcome them.<|eot_id|><|begin_of_text|>For weeks he had wandered on until he found Udaka, his next teacher. Udaka wasn’ t a philosopher but a pure yogi, devoting his every moment to
achieving divine union. Because he sat in silence most of the day, Udaka
felt more like the forest hermit, yet he fathered the bikkhus around him
every night and spoke. “Some of you are new here, some have traveled with me for years. Which of you has met God?” he asked. A few of the older bikkhus, after
some hesitation, raised their hands.“You new ones, look around and pay attention. See those with their
hands up? They are the greatest fools, and you must never listen to them,”
said Udaka. Somebody gave a sharp laugh; the older bikk


 all there is in our lives. We can use EFT to address loss whether of a loved one or a dream or a
way of life or even a favorite bracelet. Tapping will not erase your memory
of the loved one, the dream, or the object in question. It addresses the
excessive grief, the grief of the unresolved earlier losses in life. Past losses
seem to light up each time we experience a new one, and it can result in an
energy disruption. For a child, it can seem quite typical; perhaps it is as
mundane as losing a special toy, a friend moving away, going from being
the one who got all the caregiv ers’ attention to now having to share the
spotlight with a new sibling. To activate your body’ s energy system, go ahead and tap on the tap-down
points, the collar bone point, or the gamut or fingertip points while you read. Life Is Change
We human beings are continually changing and evolving, despite our best
efforts to make things stay the same. We like knowing what to expect
because we have a mistaken understanding that the status quo will keep us
safe. W e don’ t like losing stuf f, but life is about change and letting go. We leave the sanctity of the wom b and are born. We leave our caregiver ’s
arms and begin crawling, walking, and playing independently. We leave the
sweet simplicity of childhood and enter into awkward, ungainly,tumultuous, independent adolescence. We leave home, go to college, have
careers, marry, and have lives of our own. We watch our childr en grow …
and leave. Our bodies change. Finally, we reach the end of life—another
change. Truly, from the moment we are born, “letting go,” “leaving
behind,” and “change” are the operative words. And yet we are often caught
off-guard and unprepared with regard to our losses. When we meet the changes, life works. But when we’re burdened by
grief, our ability  to experience life’s wonder and joy is affected. When the
feelings get stuck inside, we ourselves get stuck. We displace. We project. We ignore. W e do all kinds of creative things to avoid feeling the grief. Exercise: Releasing Intensity
Charge Around the Loss
Here we will gently work with grief you are ready to release. Step 1. In your EFT journal, create the heading: “Grief and Loss
Release. ” Identify a loss you’d like to work with. It could be anything from
loss of a loved one to an experience you believe you have an unreasonable
attachment to or would like to experience peace rather than pain. Step 2. List your thoug hts, feelings, sensations, self talk, the details you
recall when you think of that loss, or of letting go of grief. Here are
examples from my practice from clients who have lost loved  ones in all
manner of circumstances: “It’s not fair. ” “It’s wrong. ” “There was no
closure. ” “It’s unacceptable. ” “I can’t go on now. ” “Someone needs to pay
for this. I’m so angry. ” “I am guilty. ”“I didn’ t do enough. I should have
been there. ” “It’s my fault. ” “No one understands what it’s like. ”  “My life is
over. ” “I feel the loss of what I never had. ” “The heavy pressure in my
chest. ” “I am suddenly exhausted in my body. ” “How do I go on after
having cared for him/her (who was sick) all these years. ” “I just miss her so
much. ” “I feel so alone and unlovable. ”Now choose just one aspect from your list—this will be the start of your
manageable tapping. Simultane ously, note how you feel this aspect inside
your body in your journal. Step 3. Now what’ s the intensity, 0 to 10, about that aspect you chose. Write it down. You’re already aware of your body sensation, as you noted it
in step 2. Step 4. Apply the EFT basic recipe to your tapping target. In this case, we
will simply tap on the “top level” of the grief, with this example: “I don’t
think I can ever get over this. ” As alwa ys, tap on your Karate Chop point
one to three times while repeating this setup statem ent:
Even though I’ll never get over this, I deeply and completely accept
myself. Tap through at least one or more  EFT sequences, starting at the top of the
head through under the arm, with: “I’ll never get over this,”until  you sense
a shift in intensity. Step 5. Now take a deep breath, allowing the breath to flow up from the
earth, into the soles of your feet, up through your legs, through your torso,
and through the crown of your head. Exhale, letting go, with the exhale
longer than your inhale. Repeat several times. Step 6. Check your intensity now on “I’ll never get over this. ” If it is
higher, go to step 9. If lower, go to step 8. If it’s the same, go to step 7. If
your aspect (for example, “I’ll never get over this”) has subsid ed and now
other aspects of the loss are popping their heads up at sixes and sevens or
higher, just allow for their passing, one at a time, EFT round by EFT round. When you get to this step again, keep following through  until you
experience relief, meaning that you are able to think of the tapping target
with neutrality. Or, you are able to think of the person or the event and have
more perspective than at the time of loss, for example. Step 7. If intensity is the same. Do you believe  logically that you can
never get over this. Do you believe emotionally that you can never get over
this. Get more specific. Is it too big. Is it that you don’t know how (yet) to
navigate this unknown territory. Is it because you never expected it to be
this way. Choo se one reason you can never get over this. We’re getting
more specific to get results. Tap with a more specific “I can’t get over this
because  … ” in mind, and see if it doesn’ t loosen “I can’t get over this. ” Or
focus on your body sensations about never getting over this and tap around
following a body sensation relating to “never get over this”usin g Chase the
Pain. Or go to an earlier loss, and tap on one event related to that. Then
move on to step 10. Step 8. If intensity is lower. Choose a thought, phrase, feeling, or body
sensation that happens when you think of the loss you have identified from
step 1, such as: “I am so angry about what happened. It’s not fair. It’s …. ”
Skip to step 10 when you are neutral or close to it here. As well, uncover
specific events by asking: What about it isn’t fair. You may have a laundry
list of tapping targets by asking this question. Write them down to tap on
now, one at a time before moving on. Step 9. If intens ity is higher. Keep on tappin g on the same target you had
in step 2. Allow yourself to take a few deep breaths, inhaling all the way
from the soles of your feet up through the top of your head, and then out. Again, inhale deeply now through the top of your head, down and out
through the soles of your feet. Repeat the process a few more times. Now
tune into both your tapping target and your body sensation. Start another
round. Here are possible setup statements to inspire you:
Even though I can’ t get over this, I love, honor, and accept myself. Even though a part of me belie ves I can’t get over this, I deeply and
completely accept all parts of me. Even though I can’t see how I’ll get over this, I accept myself and how
I feel right now. Focus in on your body sensations, and follow them. Allow yourself to
cry, or feel the feelings, and keep on tapping through the flood of emotions. Step 10. Retest your intensity. How much can’t you “get over this” now. Or how much is it not fair. Using the tapping example of “can’t get over
this,” ask yourself these questions:
How come I can’ t get over this. Answer: It’ s my fault. How is it my fault. Answer: I wasn’ t there for him at a critical moment. How so. Answer: When he was in the hospital that one time, I needed to
go home and rest, but he was in pain. Aha. A specific event underneath one of the many reasons why you
“can’ t get over this. ” Tap on this with Tell the Story until intensity around
this particular event subsides. Step 11: Now, return to your original tapping target from step 2, here it’s
“I can’t get over this. ” Now how much do you still believe, or what’ s left
relating to “can’ t get over this” or whatever tapping target you chose.


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


 w i l l  l i f t  u s  a b o v e  t h e
b a t t l e f i e l d. *  F r o m  t h e r e,  w e  w i l l  s e e  w h a t  w e  a r e  n o t  s e e i n g
n o w. A n d  t h e  p o w e r  o f  t h a t  v i s i o n  w i l l  p a v e  t h e  w a y  t o  t r u e
p e a c e. C H A P T E R  E I G H T
F r o m  S e p a r a t i o n  t o  R e l a t i o n s h i p

E a c h  o f  u s  i s  t h e  c e n t e r  o f  t h e  u n i v e r s e. E v e r y t h i n g
w e  e x p e r i e n c e  i s  h a p p e n i n g  i n s i d e  u s,  n o t  o u t s i d e. A t  t h e
d e e p e s t  l e v e l,  t h e r e  i s  n o  w o r l d  o u t s i d e  u s. *  T h e  w o r l d  a s
w e  k n o w  i t  i s  a  m a n i f e s t  p r o j e c t i o n  o f  o u r  t h o u g h t  f o r m s,  n o
m o r e  a n d  n o  l e s s. I t  i s  t h o u g h t  u p,  a n d  i t  i s  t h o u g h t  u p  b y
e a c h  o f  u s. W e  a r e  s l a v i s h l y  d e v o t e d  t o  t h e  e g o ’ s  n o t i o n  t h a t  w e ’ r e  o u r
b o d i e s — m e r e  t i n y  s p e c k s  o f  d u s t  s u r r o u n d e d  b y  a  h u g e
u n i v e r s e  o v e r  w h i c h  w e  h a v e  n o  c o n t r o l. A n d  i f  t h a t ’ s  w h a t
w e  t h i n k,  t h e n  t h a t  w i l l  b e  o u r  e x p e r i e n c e. B u t  t h e r e  i s
a n o t h e r  w a y  o f  v i e w i n g  t h e  w o r l d,  t h r o u g h  w h i c h  w e
r e c o g n i z e  t h a t  o u r  l i f e  f o r c e  i s  l i m i t l e s s  b e c a u s e  w e  a r e  o n e
w i t h  a n  u n l i m i t e d  G o d. N o  m a t t e r  w h a t  w e  d o  o r  w h a t  w e
h a v e  d o n e,  n o w,  i n  t h i s  m o m e n t,  w e  a r e  t e m p l e s  e m b o d y i n g
t h e  g l o r y  o f  G o d. A n y  s i t u a t i o n  s e e n  t h r o u g h  t h e  l i g h t  o f
t h i s  u n d e r s t a n d i n g  i s  m i r a c u l o u s l y  t r a n s f o r m e d. C l o s e  y o u r  e y e s  a n d  i m a g i n e  y o u r s e l f  a s  y o u  a p p e a r  i n
t h e  w o r l d. A n d  n o w  s e e  a  g o l d e n  l i g h t  t h a t  r a d i a t e s  f r o m
y o u r  h e a r t,  e x t e n d s  b e y o n d  y o u r  b o d y,  a n d  c a s t s  a  l i g h t  t ot h e  e n t i r e  w o r l d. N o w  i m a g i n e  s o m e o n e  e l s e  s t a n d i n g  n e x t
t o  y o u,  f r i e n d  o r  f o e,  a n d  s e e  t h e  s a m e  l i g h t  w i t h i n  t h a t
p e r s o n. W a t c h  t h e  l i g h t  a s  i t  g r o w s  t o  c o v e r  h i s  o r  h e r  b o d y
a n d  e x t e n d s  b e y o n d  i t. N o w  s e e  t h e  l i g h t  i n  t h e  o t h e r  p e r s o n
a s  i t  m e r g e s  w i t h  t h e  l i g h t  i n  y o u. O n  t h e  l e v e l  o f  s p i r i t,
t h e r e  i s  n o  p l a c e  w h e r e  o t h e r s  s t o p  a n d  y o u  s t a r t. I f  y o u  d o  t h i s  w i t h  a n y o n e,  y o u r  r e l a t i o n s h i p  w i t h  t h a t
p e r s o n  w i l l  s u b t l y  c h a n g e. I n  t h e  C h r i s t m a s  c a r o l  w h e r e  w e
s i n g,  “ D o  y o u  s e e  w h a t  I  s e e? ”  t h e r e  i s  a  d e e p e r  q u e s t i o n
b e i n g  a s k e d  t h a n  w h e t h e r  s o m e o n e  s e e s  a  p h y s i c a l  c h i l d  i n
a  m a n g e r. “ D o  y o u  s e e  w h a t  I  s e e? ”  r e f e r s  t o  a  q u e s t i o n  o f
c o n s c i o u s n e s s,  a s  i n,  d o  y o u  s e e  t h a t  s p i r i t u a l  r e a l i t y? D o
y o u  g r a s p  i t,  c a n  y o u  i m a g i n e  i t? F o r  i f  y o u  d o,  y o u  c a n
h a v e  i t. T h e  p o s s i b i l i t y  e x i s t s. W h e n  w e  r e a l i z e  w e ’ r e  n o t  w h o  w e  t h i n k  w e  a r e — t h a t
t h e


 e  h a p p i n e s s  o f  e v e r y  l i v i n g  t h i n g. O n c e  w e  r e a l i z e
t h a t,  H i s  p a t h  b e c o m e s  m u c h  e a s i e r  t o  f o l l o w. F o l l o w i n g  L o v e

O b e d i e n c e  t o  G o d  m e a n s  a  w i l l i n g n e s s  t o  f o l l o w  t h e
d i c t a t e s  o f  l o v e :  t h o u g h t s  a n d  b e h a v i o r  p r e s c r i b e d  f o r  u s  b y
a  f o r c e  t h a t  w a n t s  o n l y  o u r  h a p p i n e s s  a n d  g o o d,  a s  o p p o s e d
t o  t h o u g h t s  a n d  b e h a v  i o r  m a s q u e r a d i n g  a s  o u r  s e l f - i n t e r e s t
b u t  t h a t  a r e  i n  f a c t  o u r  o w n  s e l f - d e s t r u c t i v e n e s s. T h i s  m a k e s  f o r  a  r a d i c a l  d e p a r t u r e  f r o m  a  t r a d i t i o n a l
n o t i o n  o f  G o d  a s  s t e r n,  f r o w n i n g,  j u d g m e n t a l,  o r  n a r r o w. T h e  p u r p o s e  o f  o u r  l i v e s  i s  t o  b e  h a p p y ;  G o d  w a n t s  u s  t o  b e
h a p p y,  f a r  m o r e  t h a n  w e  s e e m  t o  w a n t  i t  f o r  o u r s e l v e s. I t ’ sc o n t r a r y  t o  m u c h  o f  t r a d i t i o n a l  r e l i g i o u s  t e a c h i n g  t o  b e l i e v e
t h a t  s u r r e n d e r  t o  G o d  i s  s u r r e n d e r  t o  s o m e t h i n g  w i t h  o n l y
o u r  h i g h e s t  g o o d  i n  m i n d. T o  t h e  e g o,  s u f f e r i n g  l o o k s
s o m e h o w  m o r e  i m p o r t a n t,  m o r e  s u b s t a n t i a l  t h a n  h a p p i n e s s. T h e  e g o  r e a l i z e s  t h a t  s u f f e r i n g  c h a n g e s  t h i n g s,  b u t  t h e  H o l y
S p i r i t  r e a l i z e s  t h a t  j o y  c h a n g e s  t h i n g s  t o o. W a t c h i n g  b a b i e s
a t  p l a y,  a r e  w e  n o t  m o v e d  t o  s m i l e? B e i n g  l o v e d  b y  o u r
m a t e,  a r e  w e  n o t  m o v e d  t o  s m i l e? A c h i e v i n g  a  c r e a t i v e  t a s k,
a r e  w e  n o t  m o v e d  t o  s m i l e? W h a t  c o u l d  b e  m o r e  n a t u r a l
t h a n  j o y? U n d e r  t h e  e g o ’ s  s p e l l,  w e  a r e  t e m p t e d  t o  t h i n k,  “ D o  I
w a n t  t o  d o  G o d ’ s  w i l l,  o r  d o  I  w a n t  t o  b e  h a p p y? ” *  A s  l o n g
a s  w e  d o u b t  t h a t  h a p p i n e s s  a n d  G o d ’ s  w i l l  a r e  t h e  s a m e
t h i n g,  w e  t e n d  t o  d e c i d e  a g a i n s t  o u r s e l v e s. H o w  e a s y  c a n  i t
b e  t o  s u r r e n d e r  i f  w e ’ r e  n o t  c o n v i n c e d  t h a t  w h a t  w e ’ r e
s u r r e n d e r i n g  t o  r e a l l y  w a n t s  u s  t o  b e  h a p p y? B a s i n g  o u r  d e c i s i o n s  o n  t h e  m a t t e r s  o f  t h e  w o r l d  s h o u l d
b e  b a l a n c e d  w i t h  w e i g h i n g  t h e m  a g a i n s t  t h e  m a t t e r s  o f  t h e
h e a r t. O n c e  l e g a l i t i e s,  m e d i c a l  o p i n i o n s,  a c c o u n t i n g,  a n d
o t h e r  p e o p l e ’ s  p e r s p e c t i v e s  h a v e  b e e n  f a c t o r e d  i n ;  o n c e  a l l
o p t i o n s  h a v e  b e e n  r e s e a r c h e d  a n d  a n a l y z e d ;  t h e n  a l l
d e c i s i o n s  s h o u l d  b e  p l a c e d  i n  t h e  h a n d s  o f  G o d. T h e  m o s t
p o w e r f u l  w a y  t o  m a k e  a  d e c i s i o n  i s  t o  a s k  G o d  t o  m a k e  i t
f o r  y o u. *

D e a r  G o d,
P l e a s e  m a k e  t h i s  d e c i s i o n  f o r  m e. I  d o  n o t  s e e  t h e  f u t u r e,B u t  Y o u  d o. I  d o  n o t  k n o w  w h a t ’ s  b e s t  f o r  e v e r y o n e,
B u t  Y o u  d o. I  c a n n o t  m a k e  s e n s e  o f  t h i s,
B u t  Y o u  c a n. D e a r  G o


 data-for instance, dots-in
conventional sciences operate: charitable,
concepts; to the contrary, their causation." The idea that M-fields assist
which one cannot see any inherent
familiar, controllable, but uncreative-
implications for daily life, though learning has been verified by wide-
scale or ganizing pattern. W ith the advent of
determined, and therefore limited, by the
profound, are quite simple. W e don't
experimentation.5
advanced computer technology, it was
past. It is not the world of genius, but to
have to understand the molecular When Roger Bannister broke the four -
discovered that inner or ganizing patterns
many it feels safe. It is the world of
structure of rubber in order to benefit
minute mile, he created a new M-Field. could be found by computer analysis in
productivity and practicality. T o creative
from having tires on our cars. Though
The belief system prevailing in human
what looked disor ganized: that whichpeople, though, it seems pedestrian,
their proofs may be complex, Einstein's
consciousness had been that the four -
appears to be incoherent actually has an
prosaic and uninspiring. Theory of Relativity, Bell's Theorem, and
minute mile was a limit of human
inner coherence. It is one thing to conceive of the Empire
so on, can all be stated in a few easily
possibility. Once the new M-Field was
Such analysis revealed patterns which
State Building, but something else to
understandable sentences. created, many runners suddenly began to
often look like the figure eight folded
make it happen. T o make a thing happen
Several recently defined concepts have
run sub-four -minute miles. This occurs
back upon itself, frequently with a funnel
requires motivation. Motivation is
relevance in understanding of the natureevery time mankind breaks into a new
ef fect, so that the graphic itself has a
derived from meaning. Therefore, the
of power. One is physicist David Bohm's
paradigm, whether it is the capacity to
repeatable geometric configuration. What
visible and invisible worlds are linked
theory that states there is both a visible
fly, an M-Field created by the W right
science has realized is what mystics have
together, as we have already diagrammed
and an invisible universe.2 This idea
Brothers, or the capacity to recover from
claimed throughout the centuries: that the
it:
should not be daunting; many things with
alcoholism, an M-Field created by Bill
universe is indeed coherent, unified and
which we have a daily familiarity-x-rays,
W., the founder of AA. Once an M-Field
or ganized around unifying patterns.6
radio and TV waves-are not visibleis created, everyone who repeats the
Nonlinear dynamics has verified that
either. An "enfolded" universe runs
accomplishment reinforces the power of
there really is no chaos in the universe;
parallel to the visible, "unfolded" that M-Field. the appearance of disorder is merely a
Here we see that the concept ABC, which
universe, which is itself merely a W e are all familiar with the fact that
new function of limits of perception. This
is within the invisible, enfolded universe
manifestation of that enfolded, invisible
ideas often seem to arise in the minds of
came as a disturbing revelation to left-
will activate emer gence into the visible
universe. several far removed people at the same
brain people, but seemed self-evident to
world to result in A>B>C. Thus the
(1 12) Thus, for instance, did the idea of
time. Somehow the M-Field acts as an
right-brain types. Creative people merelyvisible world is created from the invisible
building the world's tallest building
or ganizing principle, like a sort of
write, paint, sculpt or design what they
world, and is therefore influenced by the
marshal support and eventually result in
general magnetic attraction. An M-Field
already see within their own minds. W e
future.7 The capacity of the invisible
an invisible concept becoming the does not have to move anywhere. It is
a don't dance from logic, we dance from
concept to materialize is based on the
Empire State Building in the visible
standing ener gy field which is
feeling patterns. W e make our choices
power of the original concept itself. W e
world. The enfolded universe is everywhere present. Once it is created it
from values, and values are associated
might say that the right brain "gets the
connected with human consciousness, as
exists as a universally available pattern
with intrinsic patterns. pattern" and the left brain "makes itinspiration arises in the mind of a creator. throughout the invisible universe. The accepted chain of causality as
visible." An ABC may be either a high
Bohm says meaning links mind and
(1 13) The next concept we need to consider
commonly understood in the basic ener gy attractor or a low ener gy
attractor. matter like opposite sides of a coin.3
in more detail is chaos theory (nonlinear
sciences occurs as the sequence A-B-C.
Certain concepts and values apparently
Another useful concept is Rupert dynamics). Its first application was in
the In this scheme of material determinism
have much greater power than others. Sheldrake's notion of morphogenetic prediction of weather, the study of
which, nothing is inherently, free, but only the
(Thus far science has only defined that
fields, or M-fields.4 These invisible
over the centuries, had established the
result of something else. It is thereby
attractors may have either high ener gy oror ganizing patterns act tike ener gy consensus that there was no definable,
limited; what this system really defines is
low ener gy.) 55
56
Simply stated, powerful attractor patterns
In examining these attractors we will
Accepting - Rejecting
Devoted - Possessive
make us go strong, and weak patterns
notice that some weak patterns tend to
Admitting - Denying
Diplomatic - Deceptive
make us go weak. Some ideas are so
imitate (in form only) more powerful
Aesthetic -
Artsy
Doing - Getting
weakening that merely holding them in
patterns. These we will call "imitators." mind makes a test (1 15) subject unable to
Thus, the German people under the ThirdAgreeable -
Condescending
Educating - Persuading
keep up his arm at all. Other concepts are
Reich were deceived by patriotism
Allowing - Controlling
Egalitarian -
Elitist
so powerful that when they are held in
because they thought it was Patriotism. Appreciative
- Envious
Empathetic
- Pitying
mind it is impossible to force down the
The demagogue or the zealot tries to sell
Approving -
Critical
Encouraging
- Promoting
subject's arm with any amount of us imitators as the real thing. exertion. This is a universal clinicalDemagogues, to this end, always put
Attractive - Seductive
Ener getic - Agitated
observation. Powerful patterns are forth a great deal of rhetoric. Those
who Authoritative - Dogmatic
Enlivening - Exhausting
associated with health; weak patterns are
move from power need say very little. A ware -
Preoccupied
Envisionin - Picturing
associated with sickness, disease and
death. If you hold for giveness in mind,P A R T  T W O :  W O R K
B a l a n c e d  -  E x t r e m e
Equal - Superior
your arm will be very strong. If you hold
Beautiful - Glamorous
Erotic - Lustful
revenge in, mind, your arm will go weak. 9. POWER P A TTERNS IN HUMAN
Being - Having
Essential - Apparent
A TTITUDES
For our purposes it is really only
Believing - Insisting
Eternal - T emporal
necessary to recognize that power is that
The ABILITY T O DIFFERENTIA TE
Brilliant - Clever
Ethical - Equivocal
which makes you go strong. Force makes
between high- and low-ener gy patterns isyou go weak. Love, compassion and
Candid - Calculating
Excellent - Adequate
a matter of perception and discrimination
for giveness, which may by some be
that most of us learn by painful trial and
Carefree - Frivolous
Experienced
- Cynical
mistakenly thought of as submissive, are,
error. Failure, suf fering and eventual
Challenged
- Impeded
Fair -
Scrupulous
in fact, profoundly empowering. sickness result from the influence of
Charitable - Prodigal
Fertile - Luxuriant
Revenge, judgmentalism, and
weak patterns; success, happiness and
condemnation, on the other hand,
Cheerful - ManicFlexible -
Rigid
health proceed from powerful attractor
inevitably make you go weak. Therefore,
patterns. Therefore, it is well worth
Cherishing -
Prizing
For giving - Resenting
regardless of moral righteousness, it is a
taking a few minutes to scan the list of
Choosing-to
- Having-to


 often called heartburn. In som e, the laxity of the "valve" in the diaphragm may be such that a portion of the stomach may pass th rough it
into the chest and achieve the title of hiatus hernia. When the valves reverse their mode of operation for the normal
flow of the stomach content, in effect they are preparing for another eventual and unavoidable outcome: the
evacuation of the stomach content through the mouth. If the stomach content cannot go into the intestine and it
cannot indefinitely remain in the stomach, there is only one other way out—through the mouth. For this action to
take place, the intestinal tract is ca pable of reversing the direction of its contractions. The reversal of the
contractions is called "anti-peristalsis. " One of the most misunderstood and upsetting conditions that is a complication of sev ere dehydration is bulimia. People who  suffer from bulimia—the most notable of them is Pri ncess Diana, who has been devastated with this
problem and who se marriage to Prince Charles was destroyed because of this antisocial problem—suff er from
constant "hunger. " When they eat, they cannot retain the food and have an instant uncontrollable urge to vomit—
thus, their antisocial life-style. In these people, their sensation of "hunger" is, in fact, an indicator of thirst, and their
urge to vomit is the protection mechanism that is explained above. If bulimics begin to rehydrate their body well and
drink water before their food, this problem will disappear. In my opinion, because of the repeated corrosive effect of the regurgitating acid on the unprotected esophageal
tissue, there is a strong relationship between heartburn of early life and eventual cancer of the lower end of the
esophagus. Dyspeptic pain, no matter what other pathological label is attached to it, should be treated by regular intake of water. The current treatment practice and the use of antacids and histamine-blocking agents is not to the benefit of a
chronically dehydrated person whose body has resorted to crying for water. A. B. is herself engaged in the promotion of alternative medicine. She is very strongly into chelation therapy. Sh e has
compiled other people's information and written a popular book on chelation. However, she had herself suffered for
many years from excruciating pains from her hiatus hernia. Her husband, himself a most delightful author, tells me
that A.<|eot_id|><|begin_of_text|>
Q: What was the condition of the young man when the narrator first saw him?,
A: He was in severe pain, almost unconscious, and unable to communicate.
Q: What did the narrator do to help the young man's pain?,
A: He gave him three glasses of water, which resulted in significant pain relief.
Q: What is the narrator's opinion on the treatment of peptic ulcer disease?,
A: He believes that it is often misdiagnosed and mismanaged, and that hydration is the key to treatment.
Q: What is the narrator's view on the use of antacids and histamine-blocking agents?,
A: He believes they are ineffective and potentially harmful, and that hydration is the only effective treatment.
Q: What is the narrator's view on the treatment of stress and depression?,
A: He believes that dehydration is the underlying cause of these conditions, and that hydration is the key to treatment and prevention.<|eot_id|><|begin_of_text|>Failing a capacity adjustment to the
"water volume" by th e blood vessels, gases would separate from the blood and fill the space/causing "gas locks." This property of lumen regulation for fluid circulation is a most advanced design within the principle of hydraulics
and after which the blood circulation of the body is modeled. Shunting of blood circu lations a normal routine. When we eat, most of the circulation is directed into the intestinal
tract by closing some capillary circulation elsewhere. When we eat, more capillaries are opened in the
gastrointestinal tract and fewer are open in the major muscle systems. Only areas where activity places a  more
urgent demand on the circulatory systems will be kept fully open for the passag e of blood. In other wor ds, it is the
blood-holding capacity of the capillary bed that determines the direction and rate of flow to any site at a given time. This process is naturally designed to cope with any priority work without the burden of maintaining an excess fluid
volume in the body. When the act of digestion has taken place and less blood is needed in the gastrointestinal
region, circulation to other areas will open more easily. In a most indirect way, t his is why w e feel less active
immediately after a meal and ready for action after som e time has passed. In short, there is a mechanism for
establishment of priority for circulating blood to any given area—some capillaries open and som e others close. The
order is predetermined accor ding to a scale of importance of function. The brain, lungs, liver, kidneys, and glands
take priority over muscles, bones, and skin in blood distribution—unless a different priority is p rogrammed into the
system. This will  happen if a continued demand on any part of the body will influence the extent of blood circu lation
to the area, such  as muscle development through regular exercise. WATER SHORTA GE: POTENT IALS FOR HYPERT ENSI ON
When we do not drink enough water to serve all the needs of the body, som e cells become dehydrated and lose
some of their wat er to the circulation. Capillary beds in some areas will  have to close so that some of the slack in
capacity is adjuste d for. In water shortage and body drought, 66 percent is taken from the water volume normally
held inside the cells; 26 percent is taken from the volume held outside the cells; and 8 percent is taken from blood
volume (see Figure 13). There is no alternative for the blood vessels other than closing their lumen to cope with the
loss in blood volume. The process begins by closing some capillaries in less-a ctive areas. Ot herwise, where will the
balance come from to keep these capillaries open? The deficient quantity must come either from outside or be
taken from another part of the body!It is the extent of cap illary bed activity throughout the body th at will ultimately determine the volume of circulating
blood. The more the muscles are exercised, the more their capillaries will open and hold a greater volume of blood
within the circulation reserves. This is t he reason why  exercise is a  most impo rtant compone nt for physiol ogical
adjustments in those suffering from hypertension. This is one aspect to the physiology of hypertension. The capillary
bed must remain open and full and offer no resistance to blood circu lation. When the capillary bed is clo sed and
offers resistance, only an increased force behind the circulating blood will ensure the passag e of some fluids
through the system. Another reason why th e capillary bed may become selectively dosed is shortage of water in the body. Ba sically,
water we drink will ultimat ely have to get into the cells—water regulates the volume of a cell from inside. Salt
regulates the amount of water that is held outside the cells—the ocean around the cell There is a very d elicate
balancing process in  the design of the body in the way it  maintains its co mposition of blood at the expense of
fluctuating the water content in some cells of the body. When there is a shortage of water, som e cells will go without
a portion of their normal needs and some others will get a predetermined rationed amount to maintain function (as it
was e xplained, the mechanism involves wat er filtration through the cell membrane). However, blood will normally
retain the consistency of its com position. It must do so to keep the normal composition of elements reaching the
vital centers. This is where the "solutes paradigm" is inadequate and goes wrong. It bases all assessments and evaluations of
body functions on the solids content of blood. It does not recognize the comparative dehydration of some other parts
of the body. All blood tests can  appear normal and yet the small capillaries of the heart and the brain may be closed
and cause some of the cells of these organs a gradual damage from increasing dehydration over a long period of
time. When you read the section on cholesterol formation, this sta tement will become more clear. When we lose thirst se nsation (or do not recognize the other signals of dehydration) and drink less water than the
daily requirement, the shutting down of some vascular beds is the only natural alternative to keep the rest of the
blood vessels full. The question is, how long can we go on like this? The answer is, long enough to ultimately
become very ill and die. Unless we get wise to the paradigm shift and professionally and generally begin to
recognize the problems a ssociated with water metabolism disturbance in the human body and its variety of thirst
signals, chronic dehydration will continue to take its toll on both our bodies and our society. Essen tial hype rtension should primarily be treated with an increase in daily water intake. The present way o f treating
hypertension is wrong to the point of scientific absur dity. The body is trying to retain its water volume, and we say to
the design of nature in us: "No, you do not understand—you must take diuretics and get rid of water!!" It so
happens, if we do not drink sufficient water, the only other way the body has


 protect the tender skin here frotn friction. A woman doing the
massaging should use her free hand to push the man's genitals
slightly to the side. Thighs: Grasp the front muscles of the thigh with the fingers and
thumbs of both hands, and knead. Grasp up and down between
the groin and the knee. Then press moderately with the thumb on
points about an inch apart, down a line. Move to a line about 1 1h
inches to the side. Finally, stroke lightly on the inside of the thighs
with the finger pads. By then the partner being massaged should
spread his or her thighs wide apart and bend the knees, to facili
tate the next massage. Perineum: Press the perin eum love point, hui-yirz, rhythmically, and
then n1assage the entire perineum, from the edge of the anus to
the edge of the vulva or the botton1 of the scrotum. If this is done
with finesse, the sexual life-force of the massaged partner will
flare up, so that the partners can go directly to coitus, or to more
intense love games such as Playing the Flute or Jade Fountain. THREE fOUN TAINS
The triple game of Three Fountains is based on the Art of the
Three Peaks, which enables a man to obtain sexual nutrients from
the three peaks of a woman's body: the Red Lotus Peak (tongue),
the Twin Lotus Peaks (breasts), and the Purple Agaric Peak (cli
toris). On each peak is a fountain: the Heav enly Fountain, the
Twin Fountains, and the Jade Fountain, respectively. The triple
gan1e may be played separately, or in sequenc e during love-play. It
is described here as three individual gan1es:
H£'al'l'tliy Formtaiu: This love garne, which can be played betw een
partner s dur ing dl·ep kissing, involves stirnulating secretion of
the partner's saliva, and drinking it as an elixi r. While kissing, use
your tongue to caress you r partner's tongue. Then use the tip of
the ton gue to sweep ove r and titil late the roof of your partner's
rnouth next to the n1olars on both sides, wher e ducts leading frotn
saliva glands arc located, and to sweep the floor of your partn er's
n1outh along the inside of the teeth and especially next to the tongue's root, where numerous ducts lead from saliva glands in
the jaw. The tongue stimulation will produce a rich flow of saliva
in the Heavenly Fountain of both partners. Ancient sexologists
consider ed saliva a sexual elixir; modern scientists say it contains
a sex hormone and substances called semio-chemicals whose taste
is craved by the opposite sex. Drink it from the source. Twin Fountains: Kissing the female breast is universally done, and
a man can give his partner great pleasure by pretending to nurse at
her breasts, as if he were a baby. Suck the nipples lightly and
rhythmically, occasionally tickling them with the tip of the tongue. Use a hand to "milk" the breast while sucking. Unless your part
ner is a nursing mother, the milk here is spiritual. And even a dry
run is fun. Jade Fountain : Drinking directly from the jade fountain repre
sented a serious quest for life-nutrients to sexual alchemists. As a
modern love game, it is a most delightful experienc e for women. This is not the run-of-the-mill oral-genital play of kissing the
vulva; it involves the more complex eliciting of jade essence from
the fountain. The experience of the man in this game has been
compared to eating a freshly split pomegranate, or "peach of im
mortality"; the experience of the woman is indescribable. The game requires first of all complete cleanliness. The woman
lies on her back with her knees bent, her thighs spread wide, her
feet on the edge of the bed; she also may slump in an armchair,
with her knees bent on the armrests. The man kneels down, fac
ing her. (Alternatively, the par tners may both lie in bed on their
sides, or one on top of the other, in reverse directions. These two
positions arc good for this game alone or, when combined with
Playing the Flute, in the favorite French game of soixante-neuf, or
()�whose very name is a visual representation of mutal oral
genital play. ) The man kisses the woman's mons veneris, then opens the
outer lips of her vulva with his fingers, and kisses the inner lips. He should usc his tongue to caress the inner lips, which should
already be blood- engorged. If you consider the vulva as the sides
of a boat, the urethra, the vaginal orifice, and the four vestibular
glands arc on the bottom of this boat. Sweep the tip of the tongue
up and down the boat bottom. Thrust the tongue into thl· vagina Spring Butterfly and Peacock Tease. I I AN CIENT SECR ETS FOR MODERN LOVERS
Soixante-neuf lol'e-play
212 and pull it out, and repeat rhythmically. The tongue caress gradu
ally goes to the clitoral area. Kiss the little button with your lips. Suck it very gently, and tickle its tip with your tongue like a but
terfly. Use the rough surface of the tongue to lick upward from
the base of the clitoris shaft. Alternate the caresses between the
clitoris and the vulva, concen trating on maneuvers that elicit your
partner's n1ost enthusiastic responses. This game will inevitably cause the jade fountain to overflow
with jade essence from the vestibular glands and the grotto wall. It
may produce some surprising sound effects as \veil. PLAYING THE FLUTE
Like Jade Fountain, this garne n:quires scrupulous personal hy
git·nc as wd l. 1s the utn1ost ddicacy. Sornc wonlt'n love it; others
dislikt· it, ustully bccntsc of the luzards involved : the gag reflex in
cases of deep throat, and inadvcrtt'nt s\vallo\ving of the St'lllCll if
the nlJn is unable or unwilling to practice orgasrnic hrinknlJn
ship. Son1c practice and cooperation, ho wever, can gt't things un
der controll. ·asily. The rest is a nutter of personal tastl. '. The gan1e is bl. ·st begun \Vith the wonun's kissing the nun's
pt·rint'Unl and scroturn. Thl. 'll con1es tht• flute-playing. l3y hold
ing the hasl.'of the jade flute tlnn ly with ont' hand, so that it stands vertically, the won1an can control the situation. Give a series of
light kisses to the glans. and then hold the �lans in your n1outh by
surrounding the ridge with your lips. Lick the glans, and es
pecially the tiny urethra opening. with the tip of your ton�ue. Next purse your n1outh into a tight() and inugine it as the grotto
opening. Move your n1outh up and down, or let your partner
n1ove the flute in and out. while your fing ers play on his perineun1
and scrotun1. Re1ne1nber that the n1ost sensitive part is the top
third of the flute. Many nu�n. n1ore for psychological than for physical pleasure,
like their partners to deep-throat them. When the tip of the flute
touches the woman's throat. it will nonnally-and unpleas
antly-activate her gag reflex. By practicing with a gradually
deepening approach. a won1an can accommodate the intruder
easily, if that is what she prefers. Flute-playing, especially the deep-throat variety, can bring a
man to ejaculate in his partner's mouth. Some women avidly
swallow the elixir, which scientists say is clean and harmless and
which the ancients believed beneficial. Other women, however,
do not care for this. If her partner does ejaculate, a woman can
keep the fluid in her mouth and then spit it out. Or better yet, she
can arrange with him beforehand to signal when he senses the
brink is near. These bedroom games for grown-ups can be played with many
variations, according to the desires of the individuals involved. The pace may range from the leisurely to the energetic, the adap
tations from the traditional to the bizarre. Whatever the erotic
fancy of the lovers, they should avoid any circumstances that
might cause mental, physical, or emotional harm to each other. Sprin. \. Buttr�fly and Peacock Tease 16
Orgasmic Brinkmanship
and Multiple O's
Intensifyi ng and Prolonging Ecstasy
THE BASIC PUR POSE of the ancient Chinese art of lovemaking,


icult,	begin
with	exercises	that	involve	distraction,	such	as	walking	with	your	mouth
closed,	any	of	the	small	breath	hold	exercises	or	bringing	your	attention	to
your	inner	body. These	are	explained	in	detail	further	on. Note	of	caution
W
hile	breathing	exercises	are	perfectly	safe	for	most,	they	are	not
recommended	for	a	number	of	people. If	you	are	unsure,	do	not	attempt
breathing	exercises. Instead	contact	me	via	the	contact	information	in
appendix. Category	1. Do	not	attempt	any	of	the	breathing	exercises	if	you	have	or
are	undergoing	any	of	the	following:
Cancer	treatment
Type	1	diabetes
Thrombosis
Epilepsy
Schizophrenia
Unsatisfactory	blood	pressure	levels
Chest	pains	or	pain	in	the	heart	region
Sickle	cell	anemia
Arterial	aneurysm
Any	heart	problems	in	the	past	six	months
Uncontrolled	hyperthyroidism
A	known	brain	tumor	or	kidney	disease.Cleansing	reactions
A
bout	two	thirds	of	the	people	who	undergo	reduced	breathing	experience	a
detox	or	cleansing	reaction. Better	volume	breathing	improves	blood	flow	and
the	oxygenation	of	all	tissues	and	organs. Cleansing	reactions	take	place	when
the	CP	moves	through	10,	20	and	40	seconds. It	can	also	occur	when	the	CP	is
two,	four	and	six	times	its	initial	value. Note:	if	you	experience	an	increased	feeling	of	coldness	as	you	apply	reduced
breathing,	cease	the	exercise	and	consult	with	an	experienced	practitioner. An
increased	sensation	of	coldness	can	indicate	a	drop	in	blood	sugar	levels	and	a
snack	is	recommended. Generally,	cleansing	reactions	are	an	aggravation	of	your	usual	symptoms,	are
mild	and	can	last	from	several	hours	to	several	weeks. For	most	people,	these
reactions	last	just	one	to	two	days. Depending	on	the	person,	typical	symptoms	include:
Females	may	be	emotional
Males	may	be	depressed
Diarrhea
Slight	aches	and	pains
Mucus	from	the	nose	or	lungs
More	frequent	visits	to	the	bathroom
Loss	of	appetite
Increased	yawning	and	fatigue
General	feeling	of	un	wellness
Short-term	headache
Increased	irritability	or	anxiety
More	saliva
Metallic	or	coppery	taste	in	the	mouth	and	increased	demand	for	water. Don’t	worry;	it	is	highly	unlikely	that	you	will	experience	every	reaction. If
you	do	undergo	a	strong	cleansing,	your	body	has	gone	through	a	major
physiological	change	and	you	will	feel	much	better	from	it. To	help	reduce	the	intensity	and	duration	of	cleansing	reactions,	drink	warm
water	regularly	throughout	the	day	and	continue	with	reduced	breathing	by
relaxation. (Drink	¼	teaspoon	of	sea	salt	dissolved	in	hot	water	to	help	restoreessential	minerals)

During	the	cleansing,	your	Control	Pause	will	decline	and	your	pulse	will
increase. Both	your	pulse	and	control	pause	will	normalize	when	the
cleansing	has	passed,	and	you	will	feel	much	better. An	integral	part	of	the
cleansing	is	a	loss	of	appetite,	therefore	reduce	your	food	intake	and	increase
fluid	intake. On	a	positive	note,	everyone	will	experience	improvements	in	their	health,
including:	increased	calmness	and	concentration;	less	anxiety,	stress	and
uncontrolled	thought	activity;	better	moods,	better	sleep,	more	energy	and
improved	well-being.Cleansing	Reactions

By	intensively	applying	reduced	breathing,	you	will	make	quicker	progress
but	may	experience	a	stronger	cleansing	reaction. By	gently	applying	reduced	breathing,	you	will	make	slower	progress	but	will
experience	a	more	gentle	cleansing	reaction. Cleansing	reactions	are	an	aggravation	of	your	symptoms. During	cleansing,
you	may	experience	anxiety,	depression,	emotions,	a	racing	mind,	fatigue,
headaches,	tummy	upset,	insomnia,	a	runny	nose	and	more. Having	a	cleansing	reaction	is	not	negative. It	is	positive	as	your	body	is
becoming	healthier. For	the	first	time	in	your	life,	you	are	dealing	with	the
root	cause	of	your	condition. Work	your	way	through	the	cleansing. It’s	not	easy,	but	boy	is	it	worth	the
effort! Historical	symptoms	in	reverse
As	your	CP	increases,	you	may	experience	symptoms	in	reverse. As	your	health	condition	improves,	your	immune	system	frees	up	to	focus	on
dormant	conditions. Historical	health	issues	can	come	to	the	surface	for	a	little	while,	until	your
immune	system	deals	with	them. Your	health	is	not	getting	worse. You	are	now	getting	better.How	to	stop	panic	attacks,	anxiety	and	stress	with	Many	Small	Breath
Holds
(A	free	video	of	this	exercise	is	available	from
www.ButeykoDVD.com
	.) T
his	exercise	is	very	useful	to	stop	panic	and	anxiety	attacks	and	stress. It
will	produce	results	similar	to	the	old	brown	paper	bag	routine	but	is	a	lot
safer,	as	it	allows	you	to	maintain	your	oxygen	levels. The	objective	of	this
exercise	is	to	keep	your	breathing	calm. In	addition	to	stopping	attacks,
Many	Small	Breath	Holds
can	be	practiced
hundreds	of	times	per	day. If	you	feel	that	you	are	not	making	progress	with
reduced	breathing	exercises,	then	I	encourage	you	to	practice	this	exercise	all
day	and	into	the	night. It	is	gentle,	suits	everybody	and	will	dramatically
reduce	your	symptoms. If	you	panic	while	practicing	any	of	the	remaining
reduced	breathing	exercises,	you	will	find	that	beginning	with	this	exercise	is
easier. Many	Small	Breath	Holds
to	reduce	symptoms:
Do
Many	Small	Breath	Holds
of	two	to	five	seconds	each,	as	follows. Breathe	in,	breathe	out	and	hold	your	breath. Hold	your	breath	for	two	to	five	seconds. Do	not	attempt	to	hold	your
breath	for	longer	than	this,	as	this	will	only	increase	your	breathing	and
possibly	aggravate	your	symptoms. Your	maximum	breath	hold	should
be	no	greater	than	half	your	Control	Pause	at	that	time. For	example,	if
your	CP	is	four	seconds,	then	do	small	breaths	hold	for	only	two
seconds. After	each	breath	hold,	breathe	normally	for	10	to	15	seconds. Don’t
interfere	with	your	breathing. Continue	to	do	a	small	breath	hold	followed	by	normal	breathing	for	10
to	15	seconds	until	your	symptoms	have	passed. When	you	experience	the	first	symptoms	of	a	panic	attack,	anxiety	or
stress,	immediately	do
Many	Small	Breath	Holds
. Don’t	wait	until	the
symptoms	worsen,	as	getting	your	breath	under	control	will	be	a	lot	more
difficult. If	you	wake	up	during	the	night	with	attacks,	then	sit	up	in	bed
and	do
Many	Small	Breath	Holds
to	calm	your	breathing. Very	important:
these	techniques	are	to	be	used	in	conjunction	with	normalday-to-day	treatments.Nasal	Breathing	for	good	health
(A	free	video	of	this	exercise	is	available	from
www.ButeykoDVD.com
	.) A
ll	of	your	bre