 long-distance shipping of food, fiber, and fuel. Naturally, this is wholly preferable to ruining our global climate, whether by “global warming” or–as much evidence is warning us—by an accelerated onset of the next glacial cycle in our current Ice Age. 5. Fossil Fuel/Nuclear Energy AddictionSoil remineralization, a vital key to successful raw Fruiticulture, can enable us to grow
the biomass/alcohol fuels to meet the saner, reduced demands of a raw, vegan, health and peace-oriented culture. We can swiftly wean ourselves from our addictions to these ecologically-obsolete energy forms. Up to 2000 farmers per week have been going out of business in the U.S. over the past 30-plus years, while over a billion dollars per week is spent on oil imports. This is clearly a national and a global tragedy in need of immediate transformation. 6. Toxic WasteA committed, eco-conscious raw vegan lifestyle can minimize toxic waste beginning
now, and phase it out soon. As for existing toxic wastes (and human sewage which is now usually toxic), it has been demonstrated that their microbial decomposition and detoxification is possible, practical, and necessary. Here again, the generous feeding of mixed rock dust and organic matter to the microbes will help their proliferation and priceless foundational work. 7. Animal Exploitation/KillingWe can minimize the suffering of exploited animals quickly, and potentially end it en -
tirely, as worldwide compassion and the balance of nature is restored. To continue need -137
Fruiticulturelessly enslaving and killing billions of our fellow creatures each year must surely be intol -
erable to the compassionate conscience of our awesomely gifted species. Obviously, it
is up to me...and you? “It is not because things are difficult that we do not dare,
it is because we do not dare that they are difficult. ”
- Seneca
n
To give yourself a powerful education in Earth Regeneration,
study Regenerate the Earth! by Don Weaver. The free ebook is available at:
https://vibranthealthandwealth.com/product/regenerate-the-earth/
f
138
FruiticulturePART III
THE GLOBAL SOLUTION139
Fruiticulturen
“One-half of the Earth’s land mass is grazed by livestock. ”
-Lester Brown, et al., “Vital Signs 1994”; Worldwatch Institute (1994)
“Only two percent of U.S. cropland produces fruits and vegetables. ”
-U.S. Department of Agriculture Agricultural Statistics (1989)
“Permaculture offers a radical approach to food production and urban renewal, water,
energy and pollution. It is a philosophy of working with, rather than against nature—the
harmonious integration of the landscape, people and appropriate technologies, providing
food, shelter, energy and other material and non-material needs, achieving a resource of
great diversity and stability in a sustainable way. The design principles are equally
applicable to both urban and rural dwellers. ”
-Bill Mollison
“Fruiticulture is a way of life; a culture, a philosophy. At its very core, Fruiticulture is a way
of designing all human systems so that they integrate harmoniously with ecology. Veganic
Fruiticulture is the ultimate ideal for a sustainable, vibrantly thriving culture. There simply is
no better way of living in harmony with Mother Nature and being true to our frugivorous
nature than to create cruelty-free, abundant fruit forests in every open space available. ”
-Jesse Krebs, Ph.D.
“Regenerative agriculture provides answers to the soil crisis, the food crisis, the health crisis,
the climate crisis and the crisis of democracy. ”
-Dr. Vandana Shiva
n140
FruiticultureFruiticulture
by David Klein, Ph.D. The Natural Way: Fruiticulture
As humans are biologically, physiologically and anatomically best suited to a fruit-based
diet, and because fruit is the best source of carbohydrate fuel for our cells, and because well-grown fruits are nearly nutritionally complete, and because nothing tastes more delicious than luscious fruits, and because every species of animal that eats its natural biological diet does not experience the toxemic and degenerative disease that humans do (unless fed cooked food and exposed to chemical pollutants), and because fruit trees beautify and improve every aspect of our ecosphere, we will be wise to replace agricul -
tural lands that are devoted to grain and livestock farming with fruit-centric, regenera-tive agriculture—”Fruiticulture. ”
Fruiticulture Fully DefinedFruiticulture is a conscientious, civilized, regenerative way of living in harmony with
Nature, consonant with human’s natural dietetic character: frugivore. It is a culture of liv -
ing reverentially, wholistically, symbiotically, synergistically, healthfully, and sustainably, employing biomimicry, diverse organic horticulture, and complementary  “green” design practices, and establishing local and global communities and economies based on fruit, vegetable, nut and seed growing and eating. Fruiticulture is the most sustainable form of agriculture for our planet. Its method is
planting the gamut of vegetable crops under and between diverse fruit and nut trees, employing site-generated green waste mulch, compost, worm castings and locally-sourced mineral-rich rock powder amendments as fertilizers. This naturally improves the fertility of the soil ecosystem, returning more to the soils than is removed, while seques-tering CO
2, reducing greenhouse gases, helping to stabilize the climate, regenerating the
Earth, and creating food forests of abundance. Farmers can collect the seeds of a por -
tion of their fruit and vegetable crops and grow independently of seed suppliers. Food forests would enhance every aspect of life on planet Earth!141
FruiticultureThe Great Potential
Food forests of fruitful abundance would enable those working in the toxic agro-chemi-
cal industry find new, healthful green jobs! Nothing depletes our soils so much as grain growing, corn in particular, and cattle farm -
ing. Livestock farming degrades land and water resources. Artificial fertilizers contain
few nutrients and they ruin our soils, making them more subject to erosion, and the crops they stimulate are nutrient-poor, especially lacking in vital trace minerals which the plants and we need to attain vigorous health and disease resistance. The use of her -
bicides, fungicides and insecticides severely disrupts or totally kills off beneficial preda -
tor insects, earthworms and the soil microbes that give our soils their fertility. These practices have killed off great populations of the bees upon which most fruit crop polli -
nation depends, and they have made crippling and fatal human disease conditions com -
monplace in countries where conventional agro-chemical farming is the norm. 142
Fruiticulturen
“You can solve all the world’s problems in a garden. ”
-Geoff Lawton
“Try to dream with me my dreams of fruitful acres. Do not be a slave to an old conception. ”
-Jack London
“Man’s home is in the orchard. ”
-Dr. Herbert M. Shelton
n
In the table on the next page are some relative figures showing the productivity of fruit,
vegetable, nut, legume, grain and animal foods employing conventional farming meth-ods. The table was included in an article that the late Dr. T. C. Fry wrote in the 1980s. I was not able to find the source. Although the figures are old, their impact on human welfare and world ecology is nevertheless startlingly self-evident. In my quest to com-pile recent crop yield statistics, I found numerous sources of fragmented data from dif-ferent regions where different farming methods are used, rendering it impractical to pull together an updated single chart. Nonetheless, it’s certain that the cited fruit and vege -
table production numbers can be increased dramatically, even quintupled, using today’s advanced permaculture farming methods. In 2007 I interviewed David Blume (www.permaculture.com), one of the fathers of the
Permaculture movement (Living Nutrition magazine volume no. 20 ). Mr. Blume stated: “During the ‘90s I pretty much focused on sustainable agriculture and farming. I had 450 people eating all their vegetables from my two-acre polycultural organic farm. Of course I’m sure they also bought other things. We were delivering 10 pounds of vegetables per person per week. And we never really had more than two-thirds of the farm in cultiva -
tion at any one time. The rest of the time it was in cover crop. We had about eight times the yield that the U.S.D.A. says is possible. ”
If you ask any Permaculture farmer about optimum crop yields, he or she will likewise
rave about numbers that far exceed those that conventional agriculture can achieve; the same holds true for the few but increasing legions of Fruiticulturalists.143
FruiticultureAGRICUL TURE PRODUCTIVITY CHART
 FOOD lTEM       AVERAGE ANNUAL      NET PRODUCT
      YlELD PER ACRE (lbs.) DRY WElGHT (lbs.) Bananas      30,000     7,500
 Dates      5,000      4,000
 Grapes      10,000     2,200
 Oranges      16,000     2,000
 PineappIes      5,000      4,000
 Figs      10,000     2,000
 Apricots      12,000     2,000
 Apples      18,000     3,000
 Peaches      14,000     1,600


a Types
In some individuals, all three biological humors exist in
relatively equal proportions. Treatment for them usually
involves dealing with the biological humor currently out
of balance. On a psychological level as well their condition
can be changing. They need adaptability in their treat-
ment and comprehensiveness of approach. Generally it is
best to deal with any Vata problems they may have first,
particularly through psychological therapies, because Vata
is the most likely of the biological humors to cause prob-
lems. Pitta problems can be dealt with second, because
these are the next problematical, and Kapha problems
third because these are the least. Balancing Therapy for the Mind
The Ayurvedic method of treatment is to relieve a neg-
ative condition by applying therapies of an opposite
nature. If Vata (air) is too high, for example, its qualities
of coldness, dryness, lightness and agitation will be elevat-
ed. This manifests in symptoms like cold extremities, dry
skin, constipation, loss of body weight, or insomnia. Opposite therapies, like a rich nutritive diet, warm oil
massage, rest and relaxation, are necessary to counter these. The same principle holds true for the mind. A psycho-
logical imbalance is treated with opposite qualities to
restore balance. This method for the mind is called Prati-
paksha-Bhavana in Sanskrit.'" It has been translated as
"thinking thoughts of an opposite nature.' However, its Ayurveda and the Mind
implications go beyond our surface thinking patterns. It
means to "cultivate a balanced state of consciousness." For
example, if our minds are disturbed by anger, we must cul-
tivate peace. This requires not only thinking peaceful
thoughts but taking in peaceful impressions, visualizing
peace between ourselves and others, doing prayers for
peace, and intentionally acting toward others, even our
enemies, in a peaceful manner. It requires a complete
lifestyle discipline. Our consciousness is the result of the food, impressions,
and associations to which we have become accustomed. It
is reinforced by our actions and expressions. Whatever
external force conditions us, we make it our own by
expressing it. For example, if I am surrounded by anger as
a child, I will likely become an angry person. When I act
in an angry manner, then this anger, whose original impe-
tus was external, becomes part of my own nature and auto-
matic responses. The influence of our daily lives creates a subtle imprint. It colors our consciousness just as a dye colors a cloth. This
permeation of our consciousness by the subtle influences of
our lives predisposes us to certain attitudes, which deter-
mine our mental happiness or unhappiness. The food,
impressions and associations that we habituate ourselves
have a permeating effect upon the mind. This permeating
action goes deeper than our conscious thoughts. Most of it
affects us on a subconscious level, as we note through how
advertising manipulates us by appealing to instinctual
responses like sex. To counter these deep-seated tenden-
cies, an opposite type influence is required, an appeal to
the subconscious but directed in a higher way toward heal-
ing and wholeness. To change harmful mental conditions, we must culti-
vate an opposite way of consciousness, which means to ere- Ayurvedic Counseling and Behavioral Modification 167
ate an opposite way of living. For example, if we are
depressed we should eat vitalizing food. We should open
ourselves up to the vital impressions of nature: the trees,
flowers, and sunshine. We should associate with people
who are creative and spiritual. We should not cultivate the
thought that we are depressed. Rather we should cultivate
the thought that we have energy, that we are not depen-
dent upon anyone or anything else to make us happy. This
requires understanding the part of our nature that is inher-
ently free from psychological problems, our deeper Self. According to Vedic thought, our original nature is
good, beneficent and full. We are nothing but the Divine
Self in incarnation. However, we obscure our original
nature through contact with external conditioning factors. We take on a false or artificial nature, an ego identity that
leads to sorrow. Whatever problem we have psychological-
ly is not our true nature but a superimposition, a result of
wrong conditioning; to look at it Ayurvedicly, it is just an
expression of mental indigestion. We often naturally try to counter our psychological
problems with opposite influences, but in the wrong way,
and therefore fail. For example, if we are depressed, we
look for someone to cheer us up. If we cannot find such a
person we get more depressed. Or we look for a stimulant. We drink coffee or alcohol, or take an anti-depressant. Such external stimulants breed dependency and leave us
more depressed when they are not at our disposal. The
method we are trying is correct, which is to counter our
negative condition with an opposite positive energy, but
our application is faulty. We are relying on substances that
merely mask our condition but cannot resolve it. We are
not ourselves creatively and consciously participating in
the process. We must create a positive energy within our 168 Ayurveda and the Mind
own mind and behavior to counter negative psychological
conditions. We can benefit from positive external influ-
ences but should avoid those which breed addiction or
dependency. This cultivation of a balanced state of mind should not
be confused with simple positive thinking. It is more than
that. It requires not just thinking we are happy when we
are sad, which may be only a fantasy, but also changing the
conditions that make us unhappy, including our thoughts
and our actions. We should not cover over thoughts of
unhappiness with thoughts of happiness, but affirm the
deeper happiness at the core of our being. For a balancing
therapy to work, we must know how the qualities of
things affect us. The following chapters examine the role
of food, impressions, and associations so we can apply
them to return to this original state of harmony that is
inherent in our original nature. 11. The Cycle of Nutrition
for the Mind:
The Role of Impressions
ow can we have a healthy mind? How can our
H consciousness, like the body, become strong,
flexible, resilient and enduring? Just as there
are rules for creating physical health, so there are
creating mental health. Most importantly, just as the body
needs the right nutrition for health, so does the mind. The mind is an organic entity, apart of Nature, and has
its cycle of nutrition that involves taking in substances to
build it up, like impressions, and releasing waste materi-
als that can become toxins, like negative emotions. Food
for the mind, like that for the body, creates the energy that
allows it to work. Like the body, the mind has its proper
exercise and expression, which requires the right food to
sustain it. Though most of us consider how we feed our bodies, we
seldom consider how we feed our minds. We are often so
caught up in our emotional impulses that we do not nour-
ish our minds properly. As a result, our minds become dis-
torted. Their natural urge toward light and knowledge
becomes warped into seeking pleasure and self-aggran-
dizement. To change the mind, we must change what we
feed it. Unless what we put into the mind changes, we
cannot change what comes out of it. But what are the sub-
stances that feed the mind? Unless we know this we can-
not go very far in treating the mind. 170 Ayurveda and the Mind
In this chapter we will examine in detail all the main
factors of mental nutrition and mental digestion. Various
methods will be provided to improve our mental nutrition
and increase our capacity of mental digestion. Physical — Food
The first level of nourishment for the mind comes
through the food we take in, which provides the gross ele-
ments of earth, water, fire, air and ether. The essence of
digested food serves to build up not only the brain and
nerve tissue but also the subtle matter of the mind (note
chapter on Diet and Herbs). The five gross elements build
up the physical body directly and, indirectly, the mind. For example, the earth element in the food we take, like
proteins, builds the heavy matter of the body, like the
muscles, and helps ground and stabilize the mind through
increasing the earth element within it. Subtle — Impressions
The second level of nourishment for the mind comes
through the impressions and experiences we take in
through the senses. Through the senses we take in impres-
sions from the external world: the colors, shapes, and
sounds around us, which constitute the subtle elements. The five sensory potentials directly build up the outer
mind (Manas) and indirectly the inner mind or deeper con-
sciousness (Chitta). Sensory impressions color our
thoughts and affect our feelings. The mind (Manas) itself
brings in mental and emotional impressions that most
strongly affect it. The Cycle of Nutrition for the Mind 171
Corresponding Gross and Subtle Elements
1) Earth smell
2) Water taste
3) Fire sight
4) Air touch
5) Ether sound
6) Mind mental and emotional impressions
Causal — Gunas
The third and


 we rid ourselves of the ideas that create the illusions of our
diseases we open ourselves to the potential for creating perfect health. I prefer to think of any disease or injury problem in terms of ener gy. As you
recall from reading the chapters in the first half of this book, all is ener gy
and ener gy is a vibration. When your body is immobilized in any way it is
due to frequencies that are incompatible with your personal higher harmonyfrequencies of perfect health, as created by spirit. When you are able to
identify the frequencies of disease and provide new ener getic solutions, the
negative frequencies can be permanently dislodged and removed. Y our job
in bringing pardon to injury is to first be ener getically balanced. I encourage you once again to look back in chapter two to Patanjali’ s
observations on higher awareness. When you become steadfast in your
abstention from ignorance (false identification with the ego) you are able to
bless and even heal yourself and others by your mere presence in their
energy fields. Being balanced ener getically is actually returning to your
normal state of grace by meditating, having unconditionally loving
thoughts, feeling connected to spirit, being cheerful and, in essence, living
in the faster vibrations of higher spiritual consciousness. In those higher
frequencies, there is no room for the idea of something being impossible or
incurable. My friend Stephen Lewis has written a book titled Sanctuary: The Path to
Consciousness. It is a novel yet it is based on fact as he knows it. He writes
enthusiastically of healing ener gies and the removal of incompatible
energies from the body. Some of it sounds “way out” and will be rejected
by those who are entrenched in the exclusive model of medicines, drugs,
surgery, radiation, and chemotherapy as the only treatment modalities
available for removing diseases from our lives. I have been in the ener getic balancing program and have seen it work for
others and me in my life. Remaining open to all possibilities has allowed
me to see a breakthrough into a healing consciousness, and a deeper
awareness of well-being. I have a very strong knowing that there is much in
the universe and ener gy balancing that has yet to be touched on. Letting go
of the concept of incurable allows you to truly move into the realm of
perfect harmonious ener gy, which is what is meant by spiritual
consciousness, and to realize that there is nothing in God consciousness that
wants us to be warped or injured or plagued by disease. Recognize your
own spiritual perfection and you will come to know the absurdity of
anything ever being viewed as impossible. WHA T IS HEALING?When anyone is experiencing illness or injury as Saint Francis calls it, they
have in some way become disconnected from God. A process of rejoining
accomplishes spiritual healing; what I call God realization. It has nothing to
do with the names of diseases, the swallowing of medicines, or the work of
a skilled sur geon. Healing is a rejoining of the self to the whole. I have
repeatedly referred to diseases (as well as discord and disharmony) as
illusions, since all that is of God is good, and everything is of God. I want
to expand upon this as we look at this process of healing. When I speak of disease as an illusion or being unreal, I do not mean to
imply that it is nonexistent. I do not ask you to fool yourself into believing
that that which exists in you or others is only in your imagination. As Joel
Goldsmith reminds us in The Art of Spiritual Healing :
When disease (like death and sin) is called unreal, it is not a denial of
the so-called existence of these things: It is a denial of their existence
as a part of God or reality.... In the realm of the real, the kingdom of
God, the discords of sense have no existence. That however does not
change the fact that we suf fer from them... the beginning of wisdom
is the realization that these conditions need not exist. Healing then is not accomplished by asking God for relief, since God is not
a withholding God, but in seeking relief through God and rising to the place
where you become rejoined in that highest ener gy spiritual field which is
where God always is. Healing then is a rising above the concept of the
physical or material and into God realization, and the term unreal or illusion
refers to the unreality of disease in a realm of wholeness and spiritual
consciousness. As Saint Francis beseeches God to bring pardon to injury, he
asks that he be rejoined in this spiritual wholeness and that he allow that
consciousness to radiate outward to any and all who live in the “unreal”
world of disease and disharmony. When you know that your true essence is
spirit, and you live there in your mind, your body will follow suit and
healing will eventually be the result. To witness healing is a miraculous event, and it takes place daily in a
myriad of ways. A blemish disappears as healing invigorates the skin. Symptoms of a cold that lingered suddenly have no impact on you. Y our
nose stops running, your temperature returns to normal, your upset stomachis soothed, your broken finger mends. All this “healing” is nothing more
than a return to wholeness. Y our thoughts have a lot to do with this healing
process. The closer you stay in harmonious bliss in your thoughts to God, the more
you facilitate this one power of the universe in flowing ener getically
through you. Y our thoughts and low ener gy patterns can activate an ulcer
and so can they activate the flow of chi to remove that imbalance. The
mind-body connection is real, but the God-body connection is the essence
of all healing. T o see yourself connected to the highest spiritual ener gy
vibrations and to work at staying in that space is to see the underlying
principle of healing at work. Now you might ask, why did Saint Francis die of tuberculosis, and why did
Jesus die on a cross, and why do saints get cancer and die if they are in
touch with this highest ener gy of wholeness? Like disease, death is unreal,
in that it has never happened in the spiritual kingdom. When Saint Francis
was asked why he didn’ t heal himself of his terminal illnesses he replied, “I
want everyone to know that it is not me who does the healing.” T o the
spiritual master, death is unreal, not nonexistent, unreal. Because reality at
the spiritual level is infinite, no one is ever born, and no one dies. The
reality of the spiritual level is formless, timeless, and boundaryless. Living
in that dimension is living in the realm of wholeness. Bringing pardon to injury is just like rejoining the body with God
consciousness. When this occurs, that which we call healing seems to take
place miraculously. As Saint Augustine put it so succinctly, “Miracles
happen, not in opposition to nature, but in opposition to what we know of
nature.” If you know that healing is nothing more than God realization, and
you abandon all thoughts of being separate from that consciousness,
including fear of illness and death, then you create an ener gy field for
rejoining with spirit. This is healing and Saint Francis asks you through his
prayer to be an instrument of this process. WHA T IS A HEALER?In her marvelous book, The Physician W ithin Y ou, Gladys T aylor McGarey,
M.D., relates a conversation with her son Carl, who had just finished his
internship and was specializing in orthopedic sur gery. After he had told his
mother of his fears about having people’ s lives in his hands, she related,
“Carl, as a sur geon you may pull an incision together and suture it well, but
you cannot make it heal. If you think you are the one who does the healing,
you have a right to be scared. But if you understand that you are a channel
through which healing moves, and that you are contacting the healing force
within your patients, you have nothing to fear. You will have awakened the
physician within them and sent them on their way to heal themselves.”
As you begin living your life on the spiritual plane you will discover that
both your body and your mind become instruments of God when you are
able to bring a kind of consciousness to the sick or injured wherein you are,
in effect, bringing the potential for pardoning or releasing the disease itself. Healing occurs when we approach our own healing power through faith in
our spiritual perfection and an abiding sense of unconditional love. The
healer is not performing the healing, but bringing pardon in the form of
unconditional love and the faster ener gy of spiritual consciousness to bear
on the injury, while turning the entire process over to God. As you af firm your spiritual perfection you actually set into motion the
universal law. It is through the surrendering of your doubts and fears, the
laying aside of your little ego and living the principle of existence, which is
the principle of thoughts becoming things. It was the thoughts or mental
conditions that created the illusion of illness as separate from the divine,
and it will be your own thoughts of spiritual perfection that will allow the
healing force to work through you in your self, as well as in others. I am not speaking here of the laying on of hands or the world of the occult,
but merely the awareness that a healer


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Autism  Develop  Dis,  27:187-192,1997. 42. Waizman A et al. Abnormal immune response to brain tissue antigen in the
syndrome of autism. Am J Psychiatry,  139:1462-1465,1982. 43. Wilson K, Moore L, Patel M, Permoad E Suppression of potential pathogens by a
defined colonic microflora. Microbial Ecology in Health andDisease. 1988;  1:237-43. 44. Yasui H, Shida K, Matsuzaki T, YokokutaT. (1999). Immunomodulatoryfunction
of lactic acid bacteria. (Review) (28 refs), Antonie van Leenwenhoek. 76(1-4)138309,1999 Jul-Nov.
45. Yonk LJ et al. D4+ perT cell depression in autism,  Immunol  Lett35:341-346,1990. What Can Damage Gut Flora? (Part 1: Chapter 4)
The Opportunistic Flora (Part 1: Chapter g)
Gut - Brain Connection (Part 1: Chapter 6)
The Families (Part 1: Chapter 7)
1. Anthony H, Birtwistle S, Eaton K, Maberly J. Environmental Medicine in
Clinical Practice. BSAENM Publications, 1997. 2. Baranovski A, Kondrashina E. Colonic dysbacteriosis and dysbiosis. Saint
Petersburg Press. 2002. 3. Bjarnason I et al. Intestinal permeability, an overview. (Review). Gastro
enterology,  1995;108:1566-81. 4. BolteER,  (1998). Autism and Clostridium  texam. Medical Hypothesis,  51(2):  133-144-
5. Campbell LL, Postgate SR. Classification of the spore-forming sulphate-reduc
ing bacteria. Bacteriological  Reviews,  1965, 29,359-363-
6. Capel ID et al. The effect of prolonged oral contraceptive steroid use on
erythrocyte glutathione peroxidase activity. J  Steroid  Biochemi$8v,


 Alpha lipoic acid – Alpha lipoic acid is an effective metal
chelator for not only the brain but also the liver. It is helpful for
Alzheimer’s as well as other dementias. It bolsters intracellular
GSH and readily crosses the blood-brain barrier into the brain. Used in conjunction with vitamin E, which also readily crosses
into the brain, it has been shown to prevent damage from a
stroke. The recommended dosage is 300 mg twice a day. Curcumin  – Curcumin, a compound found in turmeric,
has been shown to restore memory and insulin receptors in
the cerebral cortex. It also restores decreased GSH levels. In combination with DHA, it has been shown to improve
Alzheimer’s dementia. Some studies indicate that it helps to
clear the amyloid plaques found in the brains of patients with
Alzheimer’s. Recommended dosage: 500 mg twice a day. Vitamin D3 – Vitamin D3 is necessary for normal brain
development. Low levels of this vitamin have been linked
to depression and Alzheimer’s. Low levels during pregnancy  134  |
ADRENALINE DOMINANCE
have been linked to the development of autism in the child. There are vitamin D3 receptors on just about every cell in
the body. The recommended dosage issued by the Institute of
Medicine (400 IU per day) is too low. A more logical dosage is
10,000 IU per day. Vitamin D3 is not a fat-soluble vitamin; it is
a prohormone and therefore does not benefit from the presence
of an oil. So it is best to avoid taking vitamin D3 in gel caps,
since the oil in them impairs absorption to some extent. Vitamin K2, in the form of MK-7, should always be taken
along with vitamin D3 to prevent the possibility of vitamin D
putting calcium into blood vessels. In fact, vitamin K2 might
even pull calcium out of blood vessels. The recommended
dosage of MK-7 is 180 mcg per day. Resveratrol  – Resveratrol has been shown to reduce amyloid
plaque formation in brain cells, suggesting that it may benefit
patients with Alzheimer’s. Recommended dosage: 300–500
mg per day. A lower dose would suffice if it is combined with
pterostilbene. Magnesium  – Magnesium is an anti-stress supplement,
useful for problems related to anxiety, ADHD, insomnia, and
autism. Recommended dosage: 1000 mg per day (reduce dose
if diarrhea occurs). Selenium – Selenium is a very valuable mineral in the body. Mostly known for its anticancer effects, it also helps the body
to synthesize GSH, utilize essential fatty acids, and produce
thyroid hormones. Recommended dosage: 200 mcg per day. Zinc – Zinc is an important mineral for the immune system
and for controlling inflammation in the body and the brain. It helps DNA to function, which is fundamental to how the
body operates. It helps with digestion and preventing food |   135 MANA gINg Ex CESS  ADRENALINE
allergies as well as eliminating heavy metals and preventing
depression. Recommended dosage: 50 mg per day. B vitamins – B vitamins are utilized in thousands of chemical
reactions throughout the body, so their importance should
not be underestimated. Each one is important for the brain
in some way. The three most important for the brain are:
Vitamin B12 – in the form of methylcobalamin. Recommended dosage: 1000–5000 mcg per day. Folic acid  – in the form of l-methylfolate. Recommended dosage: at least 800 mcg per day. Vitamin B6  – in the form of pyridoxal-5-
phosphate. Recommended dosage: 50 mg per day. Berberine  – Berberine is not a well-known supplement, but I
suspect it will be gaining popularity. Traditionally, it has been
used to improve utilization of glucose and help with cholesterol
metabolism in diabetic patients. However, it is now on the list
of supplements to help prevent Alzheimer’s. It seems to help
prevent type III diabetes, which is insulin resistance in the
brain. I recommend that all people with diabetes consider taking
this supplement, as they are at increased risk of developing
Alzheimer’s. Recommended dosage: 1000 mg per day. DIET AND SUPPLEMENTS FOR CHILDREN
WITH ADHD OR AUTISM
Supplement recommendations for children with ADHD  or
autism deserve special mention in this book. The brains of
children with ADHD  or autism are extremely active. It is not
hard to surmise that excess adrenaline, insulin, and cortisol
could be causing irregularities in their neurotransmitters and
damage to their neurons. 136  |
ADRENALINE DOMINANCE
I am very aware of the difficulty parents often have trying
to provide nutritional support for these children. All I can
suggest is: do the best you can. Green vegetables are the perfect
form of sugar for children’s brains. If these can be provided in
the form of a green smoothie, a number of supplements can
also be added to the mixture by opening up capsules or using
supplements in liquid form. At minimum, I would recommend daily: vitamin D3 in
a dose of at least 5000 IU; a B complex that includes B12
(500 mcg), folic acid (800 mcg), and B6 (10 mg) in the forms
mentioned earlier; and some fish oil. For children with autism, I would recommend a diet very
high in green vegetables along with some form of digestive
enzymes so that they can metabolize the carbohydrates to
provide fuel for their brains. Every meal should include
protein along with low-glycemic carbohydrates. I would also
recommend about three tablespoons of coconut oil per day,
along with the supplements listed in the prior paragraph. Non-communicative autistic children may have a food allergy
to gluten or casein (found in milk products); it has been
reported that removing these allergens from their diet often
gets them to start talking.137
AFTERWORDTHOUGHTS
ON THE STANDARD OF CARE
This chapter may appear to have nothing to do with adrenaline
dominance. However, I am including it because many of the
ideas in this book are nontraditional and so might be considered
outside the “standard of care.” The standard of care is defined as
the approach that a “prudent” doctor would take to assess and
deal with a particular medical situation. It is a legal definition,
not a medical definition. All new ideas in medicine arise outside the standard of care. For example, in 1981, two doctors, Barry Marshall and Robin
Warren, proposed that peptic ulcer disease was caused by the
bacterium H. pylori, rather than from too much acid. They
were ridiculed and attacked by the traditionalists of medicine
for treating their patients with antibiotics. Twenty-four years
later, in 2005, they were awarded the Nobel Prize in Medicine
for their idea. The point is that a “prudent” doctor is often unaware of
changes occurring in medicine and is often resistant to change. Should these doctors be the ones responsible for determining
the standard of care? At the end of the nineteenth century,
Semmelweiss and Lister were destroyed by their medical
peers for suggesting that doctors should wash their hands
prior to surgery and between child deliveries. As we are all  138  |
ADRENALINE DOMINANCE
aware, washing hands is now considered fundamental to good
medicine. Enforcing the existing standard of care runs the risk of
impeding progress in medicine. In California, my home state,
the medical review board has lost sight of its original mission,
which was to protect the consumers of California from harmful
medical practices. It has become a punishment agency, often
going after doctors whose ideas may be considered outside
the standard of care, even though they have not harmed any
patients. It is a system that rewards ignorance and punishes
new ways of thinking. Regrettably, going outside the standard of care can make
a practitioner vulnerable to losing his or her license, even
when he or she has caused no harm. With regard to my own
situation, the California medical board placed me on five
years’ probation, essentially for failing to do a pelvic exam on
a woman I was treating for stress incontinence. At the time
I saw her, she was receiving annual pelvic exams from both
her internist and gynecologist and was not in need of another. To address the stress incontinence, I had the patient utilize
bio-identical testosterone cream intravaginally, along with
doing Kegel exercises to build up the periurethral muscles to
eliminate the incontinence. In more than 90 percent of cases, testosterone cream plus
Kegel exercises eliminates stress incontinence in three to six
days. However, the “standard of care” is to prescribe a drug
such as Detrol or Ditropan, which is rarely effective. Many
women with this condition wind up having unsuccessful
surgeries, which are also within the standard of care. And
some women have vaginal meshes inserted, which are now a
source of multiple lawsuits, and yet are still within the standard |   139 THOU gHTS ON THE S TANDARD O f CARE
of care. Since the experts that the medical review board called
in were in the “prudent doctor” category, I wound up


 Extraor dinary
W alk with God. Copyright: Mary Neal, M.D. 2011. Pace, T.W., Negi, L.T., Adame, D.D., Cole, S.P., Sivilli, T.I., Brown, T.D.,
Issa, M.J., Raison, C.L., “Ef fect of Compassion Meditation on
Neuroendocrine, Innate Immune and Behavioral Responses to
Psychosocial Stress.” Psychoneur oendocrinology,  34: 87–98. 2009. Sapolsky, R., in Lehrer, J., “Under Pressure: The Search for a Stress
V accine,” W ir ed Magazine. August 2010. Selye, H., The Str ess of Life. New Y ork: McGraw-Hill. 1956. “Three Brains of Eve: EEG Data,” Science News,  (V ol. 121., No. 22). May
29, 1982. T iller, W. Psychoener getic Science: A Second Copernican-Scale Revolution. W alnut Creek, CA: Pavior Publishers. 2007. W ilber, K. (ed. ), The Holographic Paradigm and Other Paradoxes:
Exploring the Leading Edge of Science. Boston: Shambhala. 1982. A B O U T  T H E  A U T H O R
Biographical and Autobiographical Notes
Dr. Hawkins is an internationally known spiritual teacher, author, and
speaker on the subject of advanced spiritual states, consciousness research,
and the Realization of the Presence of God as Self. His published works, as well as recorded lectures, have been widely
recognized as unique in that a very advanced state of spiritual awareness
occurred in an individual with a scientific and clinical background who was
later able to verbalize and explain the unusual phenomenon in a manner that
is clear and comprehensible. The transition from the normal ego-state of mind to its elimination by
the Presence is described in the trilogy Power vs. For ce  (1995), which won
praise even from Mother T eresa, The Eye of the I  (2001), and I: Reality and
Subjectivity  (2003), which have been translated into the major languages of
the world. T ruth vs. Falsehood: How to T ell the Differ ence  (2005),
T ranscending the Levels of Consciousness  (2006), Discovery of the
Pr esence of God: Devotional Nonduality  (2007), and Reality, Spirituality
and Modern Man  (2008) continue the exploration of the ego’ s expressions
and inherent limitations and how to transcend them. The trilogy was preceded by research on the Nature of Consciousness
and published as the doctoral dissertation, Qualitative and Quantitative
Analysis and Calibration of the Levels of Human Consciousness  (1995),
which correlated the seemingly disparate domains of science and
spirituality. This was accomplished by the major discovery of a technique
that, for the first time in human history, demonstrated a means to discern
truth from falsehood. The importance of the initial work was given recognition by its very
favorable and extensive review in Brain/Mind Bulletin  and at later
presentations such as the International Conference on Science and
Consciousness. Many presentations were given to a variety of
or ganizations, spiritual conferences, church groups, nuns, and monks, both
nationally and in foreign countries, including the Oxford Forum in England.In the Far East, Dr. Hawkins is a recognized “T eacher of the W ay to
Enlightenment” (“T ae R young Sun Kak Dosa”). In response to his
observation that much spiritual truth has been misunderstood over the ages
due to lack of explanation, Dr. Hawkins has presented monthly seminars
that provide detailed explanations which are too lengthy to describe in book
format. Recordings are available that end with questions and answers, thus
providing additional clarification. The overall design of this lifetime work is to recontextualize the human
experience in terms of the evolution of consciousness and to integrate a
comprehension of both mind and spirit as expressions of the innate Divinity
that is the substrate and ongoing source of life and Existence.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        As the more serious ailments were healed, there was the ener gy and
time to look at even more minor issues. There had been a long-standing
belief that people catch dandruf f in barbershops. When that belief was
surrendered, the dandruf f disappeared. A similar process occurred with the
belief that correlated athlete’ s foot with hotel room floors. Upon continual
cancellation of that belief, athlete’ s foot disappeared. At Thanksgiving time one year, there was the opportunity to test the
technique in an acute situation. A huge log dropped on the left foot and
broke all the bones across the whole forefoot. Instead of rushing out to get a
cast, the letting go technique was used. By Christmas, it was possible to
return to the dance floor. At a later time, a severely sprained ankle healed
itself in minutes by instantly surrendering the pain. Healing of V ision
One evening while giving a lecture on the mechanism of surrender and
making note of all of the above healings which had been experienced, a
member of the audience said, “Doctor, if you healed all of those ailments,
then why do you still wear glasses. Couldn’ t poor eyesight be healed the
same way. ”“W ell, I never thought of wearing glasses as a disease. I always thought
of it as an anatomical-structural defect of the body. But now that you
mention it, I don’ t see any reason why that shouldn’ t heal. ”
So, the bifocals were removed and stowed in a coat pocket. Indeed, at
that time, eyesight was declining to the point that trifocals had been
prescribed and ordered. In leaving the lecture that evening, the same inner
knowingness came, that the condition would heal itself with suf ficient faith
and trust. Driving home without glasses, vision was blurred. The pace was slow,
with headlights on the curb. There was an inner knowingness that we would
always see what we needed  to see but unable to see what we wanted  to see. During the next six weeks, a great deal was observed and learned about
what goes on behind our everyday, ordinary seeing. There is a whole
myriad of feelings, varying from curiosity to competition to erotic interest
to intellectual titillation. Only about five percent of our vision is absolutely
necessary to function in the world. A peculiar phenomenon occurred; only that which was necessary to see
was seen. Reading newspapers and magazines, watching television, or
going to the movies were all impossible. It became clear how most of vision
is merely escapism. On the road, it was as if Mr. Magoo were behind the
wheel. Again and again that same mysterious phenomenon would occur. As
soon as it was vital to see something, that’ s when it would be seen. The
edge of the clif f was made visible just as it was necessary to see it. There
was a great deal of anxiety, with a constant surrendering of fear. Finally, by
the end of six weeks, the fear seemed to run out. Instead, a deep surrender
took place. “W ell, I will only see that which I am allowed to see. ” The other
emotional objectives which seeing had subserved up to that time were
willingly surrendered. Then, a profound sense of inner stillness and peace occurred and a
feeling of oneness with whatever it is that runs the universe. And in that
instant, suddenly, vision returned totally and perfectly. What had not been
visible or readable now was crystal clear: street signs, fine print in dim
light, objects in great detail across the room and at great distance. At the
next eye test for a driving license renewal, the evaluator said that the vision
was perfect and that glasses would no longer be required. This had never
occurred on any previous eye test. Since telling this story around the country, quite a number of other
people have taken of f their glasses and gone through the same experience. Interestingly enough, each one said that it took about six weeks. One of the
people who accomplished this decided to put his glasses on again. When
asked the reason, he said that his wife was so used to seeing him with
glasses that he looked homely without them, and so he put on blank ones in
order to please her. He did it just because he loved her and wanted to make
her happy, which is a very dif ferent reason than having to wear glasses
because of impaired vision. Those of us who have had the experience of healed vision agree on one
discovery: It is with the mind itself that we see, not the eyeballs. Recently,
one of the cases was a woman who had been blind since shortly after birth
and had gross derangements of both eyeballs. After hearing the lecture on
recovery of vision, she pursued a medical protocol and practiced the letting
go technique on her sight. W ithin two days she began to experience a return
of vision. She came up after the lecture and said, “I know you are right. I
know that one sees through the mind because that is what is happening to
me. I am seeing, and I


100 trillion cells are under your  command, and you are comma nding them
and instructing them with your thoughts, feelings, and beliefs. Whatever you believe about your body, your cells believe too. They don't
question anything you think, feel, or believe. In fact, they hear every
thought, feeling, and belief you have. If yo u think or say, "I always get jetlag when I travel," your cells rece ive
"jetlag" as a command, and they must carry out your instructions. Think and
feel that you ha ve a weight pro blem, and your cells receive the order of a
weight problem. They must follow your instructions and kee p your body in
an overw eight c ondition. Be afraid you might ca tch an illness, and your
cells receive the message of the illn ess, and they immediately get busy
creating the symptoms of the illness. Y our cells' responding to your every
command is simply the law of attraction working inside your body. "Face towar ds the perfect image of every or gan, and the shadows of disease
will never touch you. " (Robert Collier 1885-1950)

What do you want. What woul d you love. Be cause t hat is what you must
give to your bo dy. Y our cells are your most loyal subjects who serve you
without question, and so whatever you think, whatever you feel, becomes
the l aw of your body. If you want to feel as good as you did when you were
a child, then give your cells those commands: "I feel amazing today. " "I
have so much ener gy. " "I have perfect eyesight. " "I can eat whatever 1 w ant
and maintain my ideal weight. " "I sleep like a baby every night. " Y ou are
the ruler  of a kingdom, and whatever you think and feel becomes the law of
your kingdom - the law within your body. The Power of Y our Heart
"In some sense man is a micr ocosm of the universe; ther efor e what man is,
is a clue to the universe. " (David Bohm 1917-1992)

The inside of y our body is an exact map of our solar system and the
universe. Y our heart is the sun and the center of your body system. Y our
or gans are the planets, and just as the planets depend on the sun to remain in
balance and harmony, so do all the or gans in your body depend on your
heart to remain in balance and harmony. Scientists at the Institute of HeartMath in California have shown that
feeling love, gratitude, and apprec iation in your heart boosts your immune
system; increases vital chemical production; increases physical vitality and
vigor; reduces stress hormone levels, high blood pressure, anxiety, guilt,
and burn out; and improves glucose regulation in diabetics. Feelings of love
also create a h igher degree of harmony in the rhythm of your heart. HeartMath has shown that the magnetic field of the heart is 5,000 times
more po werful t han the magnetic field of the brain, and reaches out several
feet from our body. Other sc ientists are revolutioniz ing our understanding of the af fect of love
on o ur h ealth, th rough experime nts with water. What does wate r have to do
with hea lth. Y ou r body is made up of 70 percent water. The inside of your
head is 80 percent water. Researchers in Japan, Russia, Europe, and the United States have
discovered that when water is exposed to positive words and feelings such
as lo ve and gratitude, the ener gy level of the water not only increases, but
the structure of the water chan ges, malcing it perfectly harmonious. The
higher t he positive feeling, the more beautiful and harmonious the water
becomes. When water is exposed to negative emotions, such as hate, the
ener gy l evel of the water decrea ses, and chaotic changes occur, negatively
af fecting the structure of the water. If hu man emotions can change the structure of water, can you im agine what
your fee lings are doing to the health of your body. Y our cells are made of
mostly w ater. T he center of eve ry cell is water, and each cell is completely
surrounded by a layer of water. Can you imagine the impact of love and gratitude on your body. Can you
imagine the power of love and gratitude to restore health. When you feel
love, your love af fects the water of the 100 trillion cells in your body. How to Use the Power of Love for
Perfect Health

"Wher e ther e is the gr eatest love, ther e ar e always miracles. " (W il la Cather,
Pulitzer Prize W inning Novelist, 1873-1947)

T o receive the health you want and love, you must give love. In the face of
any sickness, give good feelings about health, because only love brings
perfect health. Y ou cannot giv e bad feelings about sickness and receive
health. If you hate or fear a disease, you will be giving out bad feelings,
and disease can never go away through bad feelings. When you give
thoughts and feelings of what you want, your cells receive the full force of
health. When you give negative though ts and feelings of what you don't
want, the force of health to your cells reduces. It doesn't matter if you feel
bad about a sub ject that has not hing to do with your health; when you feel
bad, you reduce the force of health to your body. But when you feel love for
anything - for a sunny  day, new house, friend, or promotio n - your body
receives the full force of health. Gratitude is the great multiplier, so say thank you for your health every
single day. All the money in the world cannot buy health, because it is a gift
from life, and so more than anything else, be grateful for your health. It's
the best health insurance you can ever take, because gratitud e is the
assurance of health. Be grate ful for your body inste ad of finding fault with it. Every time you
have a thought of something you don't like about your body, rem ember that
the w ater inside your body is receiving your feelings. Instead s ay than k you
with all your heart for what you do like abo ut your body, and ignore the
things you don't like. "Love draws forth love. " (St T er esa of Axila,1515-1582)

Before y ou eat food or drink water, look at what you're about to  eat or drink
and feel love and gratitude. Make sure your conversations are positive when
you are sitting down to a meal. Blessing food gives love and gratitude for food. As you bless food, you
change t he struc ture of the wat er in the food and its ef fect on  your body. Blessing water with love and gratitude does the same thing. Y our positive
feelings of love can change the structure of water in everything - so use the
power. Y ou can give  love and gratitude and  use their power while receiving any
medical treatment. If you can imagine being well, you can feel being well,
and if you can feel it, you can receive it. T o see your health improve, all you
have to do is giv e love more than 50 percent of the time. Just 51 percent is
the tipping point from sickness to health. When ha ving yo ur eyesight checked or blood pressure checked, or if you're
having a general checkup, re ceiving results from tests, or anything
concerning your  health, it is very important that you are feeling good during
it and while receiving the resul ts, in order to  receive  a good outcom e. By
the law of attraction, the outcom e of the checkup or tests must match the
frequency you're  on, so to bring the good outcome you want, y ou must be
on the frequency to receive it. Life does not happen the other w ay around. The outcome of every situation in your life will always match your
frequency becau se that is the law of attraction. T o get yourself onto a good
feeling f requency about a test, imagine the outcome you want and feel that
you have already received that outcome. Every p ossible outcome can happen, but you must be on a g ood feeling
frequency to receive good outcomes. "Possibilities an d miracles mean the same thing. " (Pr entice Mulfor d 1834-
1891)

Imagine and feel having t he health you want in your body. If you want to
restore your eyesight, give love for perfect vision and imagine having it. Give love for p erfect hearing and imagine having it. Give love for the
perfect weight, perfect body, per fect health of an or gan, and imagine having
it, a nd be utter ly grateful for everything you do have. Y our body wiU
change into whatever you want, but it can only do it through  feelings of
love and gratitude. When a  young, fit w oman was told she had a rare heart disease, her life
crumbled around her. She suddenly felt weak and fragile. Her future - a
normal, healthy life - had disapp eared


 oil.) The tissues and
the or gans then absorb what they need, whether it is the plant medicine or
the ener getic quality of the plant, such as “calm” or “ener gize.” When using
essential oils for your little one, always dilute 1 drop of oil per 1 tablespoon
of a carrier oil such as olive, sweet almond, sesame, or coconut oils. You can apply oil topically to any area of pain or concern (dilute as
needed), or apply more generally under the nose, at the back of neck, to
forehead, or to wrists. To affect the entire body, apply oil to the bottoms of
feet, spine, or navel. Add a warm compress or massage into tissues to drive
the oils deeper, if you wish. You can also add 6–8 drops of essential oils to
bath salts before adding them to your bath.Pure essential oils can also be taken internally : remember that oils are
what give plants and fruits much of their flavor. Because our bodies are
already designed to metabolize and process plants and fruits, we are
consequently equipped to metabolize essential oils (when taken in
appropriate doses), which have higher concentrations of the natural
compounds. When taken internally, the oils are absorbed into systemic
circulation via the digestive tract. As lipid-soluble compounds, essential oils
can easily be transported to all the body’ s organs, even the brain. Note:  Not
all essential oils are safe for internal use, and I only advocate the use of
doTERRA ’s essential oils internally. To use an oil internally, put a drop under your tongue, hold for a few
seconds, and then swallow. You can also dilute a drop of oil by adding it to
a teaspoon of honey, and then adding that to warm water. To send the oil
directly to your digestive system, put a drop of oil in an empty veggie
capsule and swallow. MAMA MUST-HAVES
The next few pages provide an outline of the oils that I would personally
suggest to have on hand for common conditions that a pregnant, birthing,
and postpartum mama might experience, as well as essential oil solutions
for your babe. PREGNANCY
Copaiba. Take 1 drop under the tongue morning and evening for
headaches and nervous system support. doTERRA  DigestZen blend. Take 1 drop internally when needed to
relieve nausea and morning sickness, as well as indigestion. Lemon. Use aromatically to help with nausea and for its energizing
and uplifting ef fect. Frankincense. Take internally to tone and strengthen the uterus,
and for its emotional ef fect of calming the nervous system (helpingus to “be here now”). Peppermint. Apply topically for headaches, sore muscles, and
tension; inhale as an aromatic to relieve indigestion and nausea; use
for cooling if you are feeling overheated. LABOR
Lavender and clary sage. Diffuse lavender and clary sage together
to promote relaxation and stabilize contractions. Lavender and frankincense. Lavender and frankincense, used
topically with a carrier oil, can be used to promote skin integrity of
the perineum throughout the birthing process. They can be applied
topically toward the end of pregnancy and during birth to help
prevent tearing. Peppermint. Peppermint has the ability to stimulate the central
nervous system, of fering profound ef fects on mood. Dif fuse to give
energy and to ease any anxiety. Ylang ylang. Ylang ylang is a feminine, floral scent. It reduces
stress, muscle tension, and pain. Ylang ylang contains a naturally
occurring substance called linalool that reduces anxiety. During
labor, ylang ylang can be dif fused or placed in a carrier oil for
massage. Cardamon. Traditionally, Ayurveda recommends that a birthing
mother inhale the smoke of cardamom and calamus during labor. This can be inhaled as an incense, or the room can be filled with
these scents by using a dif fuser. Cardamon particularly is a warming
and powerful vata pacifier that eases cramping, helps with nausea,
and reduces pain. POSTP ARTUM
doTERRA  Balance blend. Created with the purpose of grounding
the body, mind, and emotions, doTERRA  Balance is formulated withemotionally beneficial oils that work together to create a sense of
calmness, stability, and well-being. Dif fuse or apply topically to the
bottoms of your feet. doTERRA  Serenity blend. doTERRA ’s Serenity is medicine for the
nervous system. It is a restful blend that helps reduce stress and
promotes deep sleep and relaxation for mama and baby. Diffuse it as
desired, and apply topically to the bottoms of your feet. NEWBORN
DigestZen blend. Diluted with a carrier oil, DigestZen can be
massaged clockwise on baby’ s belly and spine if they are
experiencing any discomfort due to colic or gassiness. Lavender. Lavender is amazing to dif fuse at nighttime to support
little babe’ s rest, as well as to create an association with scent and
sleep. You can put a drop in baby’ s massage oil anytime to support
rest and relaxation. Lavender also helps to relieve skin irritations,
including cradle cap, diaper rash, and heat rash. Melaleuca. Melaleuca, more widely known as tea tree, is medicine
for skin infections and rashes. It also boosts your little one’ s immune
system and improves blood and oxygen circulation. Apply topically
mixed with a carrier oil. Roman chamomile. Babies who have trouble sleeping can benefit
from the natural soothing ef fects of chamomile, an oil that is
traditionally used to treat insomnia. Together with lavender,
chamomile can also relieve symptoms of colic, and its soothing and
anti-inflammatory properties make it valuable as a treatment for skin
conditions. Rosewood. Rosewood is said to protect baby’ s energetic field; use it
in a dif fuser throughout the day and night.ESSENTIAL OIL SOLUTIONS FOR PREGNANCY
The following are essential oil solutions for common conditions during
pregnancy. Whereas the oils listed above are ones that I would suggest
every mama have on hand, the ones below are suggested on a case-per -case
basis and to be used as needed. EDEMA/SWELLING:  During pregnancy, the extra fluid in the body and
the pressure from the growing uterus can cause swelling ( edema ) in the
ankles and feet—and it can even show up in other parts of the body. Use the
following oil blends to increase blood and lymphatic flow and reduce the
discomfort associated with edema. Edema Massage Oil
3 drops ginger
2 drops cypress
2 drops lavender
2 teaspoons carrier oil such as almond, coconut, or sesame oil
Combine oils with 2 teaspoons of carrier oil and massage onto legs
and feet, toward the heart. Edema Foot Soak
Bowl of hot water
1 teaspoon Epsom salt
1 drop cypress essential oil
1–2 drops lemon or grapefruit oil
Stir oils into the Epsom salt, then add to hot water. Soak feet for ten or fifteen minutes.BALANCE MET ABOLISM, RELIEVE SUGAR CRA VINGS,
SUPPORT APPETITE, AND SUPPORT BODY
ACCEPT ANCE
Grapefruit, doTERRA  Slims and Sassy blend, or
kumquat. Use aromatically. FATIGUE
doTERRA  Motivate, Citrus Bliss, or Passion blends. Use aromatically or apply topically. Basil. Use aromatically or apply topically. Lemon or peppermint. Use aromatically. GEST ATIONAL  DIABETES
Cinnamon, coriander, or cassia. Use aromatically or apply
topically. HEADACHES
Copaiba and frankincense. Take internally. Peppermint. Use aromatically; apply topically to temples,
forehead, and the back of your neck; or put a drop on your
thumb and press to the roof of your mouth as far back as
you can for fifteen seconds. HEARTBURN
DigestZen blend, peppermint, or ginger. Apply topically
directly onto your breastbone; take 1 drop internally. Cardamom. Take internally or apply topically.ITCHY  SKIN
Roman chamomile, blue tansy, or lavender. Take
internally or apply topically. JOINT P AIN
Turmeric and copaiba. Take internally or apply topically. doTERRA  Deep Blue blend. Apply topically. NAUSEA
DigestZen blend, peppermint, or lemon. Take internally,
diffuse, or apply topically. Ginger. Take internally. PREECLAMPSIA
Marjoram or frankincense. Use aromatically, apply
topically, or take internally. PRETERM LABOR
Lavender. Rub 1–3 drops on your belly. SLEEPLESSNESS
Serenity blend, lavender, vetiver, or Roman chamomile. Use aromatically or apply topically. INDUCTION (A T FULL  TERM)
Myrrh and clary sage. Apply 1–2 drops to your wrists and
abdomen, as well


 by surrender. When the mind stops talking,  one is aware that one is life. One is
immersed in it rather than being on the surface, talking about it. Paradoxically, this enables full participation. With diminution of
egocentricity, the joy of freedom and the sheer flow of life sweep one into
total surrender. One then stops reacting to life so that it can be enjoyed with
serenity. One has the illusion that one couldn’ t get through life unless one thinks. No such thing happens. It is not necessary for any individual to be there. It
is not necessary  to think that there is an “I” that is responsible for one’s
actions. Everything is doing itself. It is the vanity of the ego that says, “I did
this; I thought that; I decided that.” There is no such “I” at all. By understandin g and accepting the nature of the ego, it is transcended
and finally collapses and disappears when all of its positionalities and their
resultant dualiti es have been surrendered. The ego does not become
enlightened but instead disappears and collapses. It is then replaced by a
Transcendental Reality as described by the Buddha; that is, the Buddha
Nature. Just as the sun shines forth when the clouds disappear, the Reality
of the Self shines forth of its own as Revelation, Reali zation, and
Enlightenment. Simply put, realization or enligh tenment is the condition where the sense
of self moves from the limited linear material to the nonlinear infinite and
formless. The “me” moves from  the visible to the invisible. This occurs as a
shift of awarene ss and identification from perception of form as objective
and real to the realization of the purely subjective as the Ultimate Reality. Curiosity can be shifted from the form and content of thoughts in order to
become aware of the silent nascent field of consciousness/awareness itself. Silence is of the Self; thoughts are of the self. In the process of spiritual discovery, one looks to discover what it is that
is aware  of—and has the autho rity to sense the existence of—“I-ness” or
the quality of “I-ness,” rather than a specific or circumscribed “me” as the
“I.”
Spiritual intention subserves, reinforces, and focuses on witnessing and
observing rather than on “doingness” or specifics. Spiritual processing is
like positioning oneself in the wind or in a water current. One-pointedness of mind mean s to focus on the crest of the wave of
witnessing/experiencing, plus being willing to surrender perceived loss or
gain. That is the primary skill that is needed. The purpose of meditation is to transcend the mind and its mental
activities and limited percep tions, thereby transcending duality and
becoming increasingly aware of Oneness. It is simple to observe that although there is a “talking mind” going on at
the same time, there is also a silent awareness that is more  global and
unfocused and operates automatically. Contemplation or meditation that
focuses attention on context rather than content facilitates moving one’s
identity from the transient and volitional (thereby becoming personal) to the
unchanging quality of awarenes s itself. This leads to the discovery that one
is the field and not the specifics of the content. This jump in realization can
be very sudden, which is a level of the Buddhist state of satori. The ego often seems to collapse in a piecemeal fashion. Once faith in the
reality of the ego as being the true self is undermined, its dissolution has
already begun. When one’s loyalty and allegiance is shifted from  the ego tothe ultimate reality of God, a space is created. Into the opening flows God’ s
Grace, as represented by the Holy Spirit. The spiritual student is often seeking to transform, overcome, or slay the
ego, when all that is necessary  is to simply abandon it. This requires the
development of trust, faith, and confidence in the Reality of God. When the
seeking for gain is abandone d, life becomes relatively effortless and
peaceful. The ego equates survival of life with control. In a final surrender of
control, the underlying primordial fear arises. Life is a consequ ence of the
Divinity of its Source, which is the ultimate confrontation to the very core
of the ego. To undo the grip of the mind requires a radical humility and an intense
willingness to surrender its underlying motivations. This willingness
receives energy and power from another willingness—the one that arises
from the love of God—and the passion for surrendering love of thought for
love of God. Everyone already at a certain level knows that they “are”—the ego then
quibbles about the details of definition, but the Self is not fooled by the
ruse. All false identifications can be dropped in an instan t with the
willingness to surrender all mental activities to God.In Reality, everything is spontaneously manifesting the inherent destiny
of its essence; it doesn’ t need any external help to do this. With humility,
one can relinqui sh the ego’s self-appointed role as savior of the world and
surrender it straight to God. The world that the ego pictures  is a projection
of its own illusions and arbitrary positionalities. No such world exists. Traditionally, the pathways to God have been through the heart (love,
devotion, selfles s service, surrender, worship, and adoration) or through the
mind (Advaita, or the pathway of nonduality). Each way may seem more
comfortable at one stage or another, or they alternate in emphasis. Nevertheless, it is a hindrance to consider that there is a personal self or an
“I” or an ego that is doing the striving or seeking, or that will become
enlightened. It is much easier to realize there is no such thing as the ego or
an “I” identity that is doing any seeking; instead, it is an impersonal aspect
of consciousness that is doing the exploring and seeking. The basic purpose of spiritual work and dedication is to transcend the
innate evolutionary limitations of the ego and thereby access and develop
the nascent capacity of consciousness itself, which bypas ses all the
limitations of the ego/self. Truth then presents itself by virtu e of Divine
Grace. Divinity reveals Itself to those who call upon It in God’ s time. The
pace of spiritual evolution can seem  slow, but spiritual endeavor is never
futile. Progress can become very sudden and very major in dimension and
impact. All the truth that is necessary to know has already been spoken by actual
beings on this planet. All Great Teachers proclaim the same truth, for there
is none other. The Radiance of the Self within beckons one on and provides
spiritual inspiration and strength. The Presence of God within is the source
of one’s existence; therefore, to seek one’s source is in accord with God’ s
Will. The option for truth, peace, and joy is always available—although it’s
seemingly burie d behind an ignorance and non-awareness that results from
having chosen other options as a habit of thought. The inner truth reveals
itself when all other options are refused by surrender to God. OceanofPDF.comSpiritual commitment is energized by the alignment of the spiritual will
(calibration level 850) with the attributes of Divinity, which are truth, love,
compassion, wisdom, and nonpartiality. Devotion prioritizes one’s life and
attracts that which is of assistan ce. To be a servant of God is a dedication
whereby the goal takes precedence over all other positionalities, attractions,
or distractions. In the energy field of love, we are surrounded with love, and that brings
gratitude. We are thankful for our life and for all the miracles of life. We are
thankful for the doggies and the kitties, because they represent love. We are
grateful for every act of kindne ss from others, their affection, caringness,
and thoughtfulness. To unde rstand the nature of God, it is necessary only to know the nature
of love itself. To truly know love is to know and understand God, and to
know God is to understand love. That which is ultimate and eternal transcends both objectivity and
subjectivity and is beyond aware ness. It is referred to in the ancient spiritual
literature as “the Supreme Spirit.” Out of the Supreme arises all that is
manifest and unmanifest; all consciousness and awareness; all existence;
All That Is; either form or nonform; all that is linear and all that is
nonlinear; all that arises out of creation; all possibility and actuality. The
Supreme is beyond existence or nonexistence; beyond beingnes s or is-ness;
beyond all Gods, heavens, or spiritual forms; beyond all names or
definitions; beyond all divinitie s and spiritual denotations. It is out of the
Godhead that Divinity arises, and out of the Supreme arises the Godhead.It is not possible to arrive at truth and ignore consciousness because truth
is the very product of consciousness. That which is Reality is beyond  all form and yet intrinsic to it. Let form
reveal its own nature—there is no need to seek it. The actual  essence of
form is formlessness, as paradoxical as that may sound. Every loving or compassionate thought outweighs many thousands of
negative thoughts held by others. We change the world not by what we say
or do but


surface (Yang). Metal  is the Phase  of contraction, culminating in the
Phase  of Water, which  consolidates energy at the core (Yin). Our
Wood  aspect leads us outward toward Fire, where we feel at one, a
part of it all; our Metal  aspect leads us inward toward Water, where
we recognize our separate and historical self. Our Earth Phase
stabilizes us so that we can handle the gyrations of our oscillatingprocess. Consciousness that exists beyond time, in the realm of
space, belongs to Fire. Our bodies, lineage, genes, and will to pass
from generation to generation through time belongs to Water. The
realm of action belongs to Wood, denition to Metal, and balance to
Earth. Familiarity with each of the Five Phases  acquaints us with the
individual waves within the common sea of our being. In tension with the great Yin Phase, Water, is the great Yang, Fire. Water  gives rise to the germination  of substance, and Fire gives rise
to the completion of materi alized form. The latent power of the
apple seed in the creation of the apple tree derives from Water. The
manifest power of the tree to mature and bear shiny red apples,
completing and fullling its potential, derives from Fire. Whereas
Metal  and Wood  represent stages of expans ion and contraction,
Water  and Fire represent stages of generation and completion. The lines of correspondence between the Five Phases  and human
experience divide the body into Five Organ Networks, each of which
corresponds to one Phase. These Organ Networks, echoing the nature
of each Phase, descr ibe the physiology and psychology of the
organism. By extrapolation people can be generally classied into
ve character types by matching healthy and distorted expressions
of the soma and psyche with the characteristics of each of the Five
Phases  and Organ Networks. Five-Phase Theory  is like a fugue, with ascending and descending
rhythms and recapitulations, repetitions, echoes, and variations on a
theme. Each Organ Network  is a living system, a melody, expressed
through the instrument of the soma and psyche. In the body,
dissonance manifests as physical symptoms and patterns of
dysfunction. In the psyche, bothersome traits, xations, and
dilemmas manifest as distortions of character and patterns of
distress. The function and interaction of the Five Organ Networks
establish the basis for understanding the ve character types.Phases of Pulsation
Symbolizing the organism as a sphere: Metal  (Yin) represents
contraction, movement inwar d toward the core. Water  (extreme Yin)
represents the core, the site of germination and creation. Wood
(Yang) represents expansion, movement outward toward the surface. Fire (extreme Yang) represents the surface, the site of culmination
and completion. Earth  represents the axis, the point of balance,
around which the forces of Yin-Yang  revolve and spin. FIVE ORGAN NETWORKS:  TRADITIONAL  CHINESE  PHYSIOLOGYTo maintain the abundant circulation of Qi and Blood  is to sustain
the material life of the organism, the integrity of mind and tissue. Each Organ Network  refers  to a complete set of functions—
physiological and psychological—rather than to a specic and
discrete physical structure xed in an anatomical locatio n. For this
reason they are referred to as Organ Networks  rather than simply
organs. Identied by the names of the Yin Organs, each paired
system consists of Liver-Gallbladder, Heart-Smal l Intestine, Spleen-
Stomach, Lung-Large Intestine, and Kidney-Bladder *
Yin corresponds to organs that store Qi. Here Qi means Essence—
the most rened state of material substance. The Yin organs are
more stable and constant, representing the more homeostatic
mechanisms that regulate pressure, temperature, distribution, and
metabolism. Constituting the body’s foundation, they’re both more
consequential and more vulnerable. Disease of these organs is
considered deeper and more critical. Yang corresponds to the organs
that transform matter. They are more active and unstable in
character because of their participation in the process of digestion
and elimination. As an aggregate of organs, tissues, channels, and physiologic
functions, each Network  is critical for the sustenance of life. Each
embodies a distinctive intellectual, emotional, and behav ioral style
as well as physiological correspondences. Each has its own
responsibilities (a job to do), a strategy (how to do the job), and a
character (a way of being, a personality) that reect the power of
each Phase.Five-Phase Organ Network Correspondences
Each Organ Network  refers  to a complete set of functions—
physiological and psychological—rather than to a specic and
discrete physical structure xed in an anatomical locatio n. For this
reason they are referred to as Organ Networks  rather than simply
organs. Each paired system is identied by the names of the Yin
Organs. The Liver stores the Blood  and regulates the even movement of Qi. The Heart  propel s the Blood  and is the seat of consciousness. The
Spleen  generates and distributes nourishment. The Lung receives and
disperses Qi. And the Kidney  stores the Vital Essence. Together the
Organ Networks  comprise the team that gets the work of the body
done. Through the division of labor, all tasks are accomplished.CIRCULATION OF  QI FROM  DAY THROUGH  NIGHT
Qi and Blood  circulate continuously in an orderly sequence from one
Organ Network  to the next throughout the day and night, accounting
for maximum and minimum periods of function. During the day, Qi
expands outward toward the surface of the body (Yang) and during
the night Qi retreats into the body’s core (Yin). Yang peaks at
midday, Yin at midnight. Every two-hour period during the day and
night clocks an alternating ebb and ow of Qi. One Organ  and its
associated channel lls, while another empties. For example, from
three to ve A.M., the Qi of the Lung reache s its peak, while the
Bladder  is at its lowes t ebb. At noon  the Heart  reaches its peak and
the Gallbladder  its ebb.Our Functional Shape: A Continuum of Organ Networks  as Yin-
Yang  Protoplasm
Our inner and outer shape is dened not only by cavities and
structures, but also by an alchemy of processes governed by the
functions of the Organ Networks  impelled by the inexorable ebb and
ow of Yin (Jing) and Yang (Shen) as Qi and Blood  pulse and stream
through the organism.The Rhythmic Circulation of Qi from Day through Night
Stomach peaks 7 A.M.–9 A.M..
Spleen peaks 9 A.M.–11 A.M..
Heart peaks 11 A.M.–1 P.M..
Small Intestine peaks 1 P.M.–3 P.M..
Urinary Bladder peaks 3 P.M.–5 P.M..
Kidney peaks 5 P.M.–7 P.M..
Pericardium peaks 7 P.M.–9 P.M..
Triple-Burner peaks 9 P.M.–11 P.M..
Gallbladder peaks 11 P.M.–1 A.M..
Liver peaks 1 A.M.–3 A.M.. Lung peaks 3 A.M.–5 A.M..
Large Intestine peaks 5 A.M.–7 A.M.. The Stomach  and Spleen  are at their peak function between seven
and eleven A.M. This is the time of optimal digestion and assimilation
and helps to explain why the rst meal of the day is so important
for maintaining adequate energy. The time of peak function for theLarge Intestine  occurs at ve to seven A.M., just prior to that of the
Stomach. This suggest s that the natural rhythm is to empty in
preparation for receiving.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Each can learn from the other: Yang can
benet from the long-term and thrifty perspective of Yin; Yin can
learn to focus,  express, and actualize energy more like Yang. Yang
needs Yin for its foundation, and Yin needs Yang for its fruition. Yang types tend to become Yin decie nt and Yin types tend to
become Yang decie nt. People who lack Yang have trouble rising
with the dawn and kindling their morning re. They crave sunlight,
warmth, and enjoy spring and summer. Since their own re is low,
they benet from outside stimulation that awakens, motivates, and
activates them. They might be likened to snakes and lizards, which
are dicult to arouse until after they have basked on a warm rock
in the sun. Someone who is Yang decient and lives in a cold
climate will be challenged to maintain circulation, digestion,
enthusiasm, and libido because their limited re is being used to
sustain basic survival. Yang easily becomes overextended by vibrating at a


, something worthy of a
place in literature and memory. Empires and dynasties have
arisen and fallen like bubbles on the water; bloody typhoons
called wars have swept over the earth and exterminated races
and changed the geography of the map of the world. The
mind of man was employed for thousands of years in trying
to ascertain where he came from, for what purpose he was
here, and where he was going. Stimulated and excited by
invention and travel, only a few hundred years ago the
faculties of gain and accumulation began their development. These have evolved on and on, un til they have reached such
ugly and vulgar eminence that it is no longer respectable to be
extremely rich. It is only of recent years that the intelligence of  mankind
has been directed towards finding out the really useful things
in life. If we mistake not, this decade will stand out in history
as one of the most important since the world began. Its
greatest achievement will be that it has put into motion a tidal
wave, a current of thought that will, do more for the human
race than all the mighty ages and musty centuries that have
gone into the eternity of the past. So long as men looked into the heavens and said, "The
Lord will provide" they never took much interest in
performing that very important task themselves. So long as
they depended upon ignorant kings and rulers for guidance,
the brain was a useless lump of  clay; but in this decade the
people are thinking. The question mark is the sign of the times. The universal
password is "Why?" Why is disease so common, and perfect health so rare? Why are the great majority of people afflicted? Why has the word "ease" b een changed to "disease"? Why do we find so many specimens of perfect health and
development in all other forms of life, and so few among
mankind— the king? All forms of animal life on this globe live about eight
times their periods of maturity, except man. He matures at
about 24. Measured therefore by all other forms of life, he
should live nearly 200 years. But he drops into his grave at an
average age of 40—while he is yet in his youth. There is some good reason for this. We believe the
answer must be found in a consideration of the material from
which his body is constructed. Of what is he made? With what kind of material does he
keep himself fed and repaired? He must be what his food has
made him. Disease is merely the outward expression or penalty for
violated laws. Health is nature's reward for conformity to her laws. If man's present condition is imperfect and unnatural, to
what must it be attributed? The question will soon be solved. It cannot long remain
unanswered. It is too great, t oo important, too stupendous, too
serious for the great throbbing heart of the world to go on and
give it no thought. The best talent in America, that throne and
home of genius whose light and literature have encircled the
world, is beginning to turn toward this question. Men are
really beginning to think something about the material out of
which they construct themselves. It is indeed amazing to think that all these years have
come and gone, and that such a vast amount of human
thought has been bestowed upon the arts and all the sciences
except one, viz. what kind of material will bring mankind to
the highest state of mental, moral and physical development. THE FUNCTION OF FOODS. THE true function of food is to supply material for growth,
and for new tissue, to replace that worn out by effort. Things
which do not serve these two purposes cannot be consistently
classed as foods. On the contrary, they are exactly the
opposite; for when they are taken into the body, they must be
excreted at the expense of energy. These facts should be
observed in the preparation of all materials used as food. What we call life is but the ever-changing expression of
organic matter. Just how it is created, how from the
protoplasm or the tiniest molecule there comes the well-
organized being—what strange change takes place when two
atoms called germs are blended, to create a living thing, what
' gives it form, color and inte lligence—all these things are as
deeply buried in the realm of the unknown as they were a
million years ago. All we know is that all life must comply with certain
natural laws in order to be free—for a man in the throes of
disease is not free. He is a vassal, a slave. He is in bondage. He has himself fastened fetters on his flesh by his own
foolishness—by disobeying nature's laws. Obedience to these laws will keep life in the line of
evolution to higher and high er degrees of perfection till it
reaches that zenith to which nature is ever striving to bring all
she creates. But if these laws are violated the process of evolution is
interfered with, and the penalty is expressed by disease and
death. In the support and maintenance of life the first and most
important thing is the substance upon which it feeds. Animals
in their native state seem to put the proper appreciation upon
foods. They instinctively reject that which is harmful—that
which would interfere with na ture's process of evolution—
and accept as food that which is good for them. Man does not
act with such wisdom. Civilization has created for him
artificial environments in the chaos of which his instincts
have been lost. The most important thing that can possibly engage the
thoughts of mankind is how to build the human body, how to
bring to their highest development all its faculties. This must
depend upon something, must be made of something. That
something is food. It looks incredible indeed that the wisest, wealthiest and
most philanthropic men the world has ever produced would
spend great fortunes and many of the best years of their lives
in erecting and perfecting such things as astronomical
observatories, in creating instruments and delicate scales
upon which the worlds are weighed and distances measured
to the remotest planets, knowing full well that when all this
magnificent array of knowledge was gained that it would be
of no possible benefit to mankind except the mere satisfaction
of knowing that it was known. It seems incredible that they would do all this, yet give absolutely no thought or attention
to the selection of the material out of which the body and
brain are made, upon which, therefore, men must depend for
their health, their contentment and happiness; yes, even their
ability to think out these intricate problems. Man seems to have appropriated for food everything he
could lay his hands on. His ch ief study and delight seems to
have been the mixing and stirring together of all sorts of
things, the combinations of which go on to infinity. No
chemist in the world would dare risk his reputation upon an
attempt to analyze an ordinary Thanksgiving dinner. The only true function of food is the growth and support
of life. The needs of the human body are very limited. All the
nutritive elements it requires can be found in their purest form
in less than half a dozen different articles, which in a natural
and healthy being should be selected by the demands of the
system expressed by hunger. There is therefore no reason for
feeding upon the innumerable variety and endless and
senseless mix-ups that are served upon the average table. By long persistence in incorrect and unnatural habits of
eating and drinking the body will seemingly adjust itself to
false conditions. The argument is nearly always brought forth
that "my foods taste good," "they seem to agree with me," "I
am never sick," etc., etc. This appears convincing, but it is not even entitled to
serious consideration, unless the other (natural) method has
been also tried. Unnatural live rs have no standard to measure
from except their own. They know not what the result would
have been had they lived naturally and correctly. Mr. Gilman Low, of New York, who is in many respects,
perhaps, the most perfect specimen of manhood in the world,
thought the same thing, and argued the same way for many
years. But he tried the new method of living. He decided to
subsist entirely upon foods in their elementary condition, and
to limit his bill of fare to a very few articles. As a result he
lifted, in the presence of a party of friends, a few weeks ago,
one million pounds in thirty-four minutes, lifting 1,000
pounds at a time. He possesses a kind of strength and
endurance that is the marvel of the athletic world to-day. He has the new standard to measure from. It takes
experience to constitute an authority. It takes experience to
convert theory into knowledge. Of all those who will oppose
these methods, not one probably will speak from experience. Not one will possess an opinion that would be taken in a
court of justice on any case involving a dollar bill. Prof. Low is not a professional strong man. He is better
known professionally as an Artist and Health Director and
had sense enough and nerve enough to cease plodding on in
the dusty pathway of others—but decided to try something
new, because it appealed to his common sense. Every faculty in our being conspires together to aid the
body in conforming to the requirements of natural law. Foods
in their natural or elementary state (that the taste will at first
revolt against because it has