 Pears      8,000      1,400
 Avocados     12,000     3,500
 Tomatoes     18,000     1,100
 Melons      10,000     650
 Cabbage     20,000     1,600
 Pecans      3,000      2,500
 Almonds      1,500      1,200
 Sweet Potatoes    12,000     2,400
 Potatoes      12,000     2,300
 Corn      2,000      1,700
 Wheat      1,200      1,080
 Rice      1,200      1,080
 Soy Beans     1,500      1,350
 Peanuts      1,500      1,400
 Oats      1,000      900
 Milk      2,500      350
 Cheese      250      175
 Eggs      130      90
 B e e f      1 5 0      4 5
 P o r k      3 0 0      7 5
 Poultry      200      55144
FruiticultureThe average human requires about a pound of food (dry weight) daily, varying somewhat
with the foodstuff. Thus, an acre of bananas will, if it amounts to about 50% of the diet, support about 40 people. At the other end of the spectrum, comparably, it requires two acres of animal products to support a single human. I n other words, bananas supply hu -
man needs not only better but they furnish about 80 times as much food per acre than does animal agriculture. Fruits, nuts and vegetables generally supply us with some 20 to 80 times as much
food per cultivated acre than if we eat animals and animal products—and far more if Fruiticulture methods are employed. Fruit and nut trees will grow on rough and rocky mountainous and hilly areas that cannot otherwise be cultivated. Furthermore, ani -
mals graze poorly in such areas and cause a tremendous amount of erosion or soil loss. Fruiticulture is feasible in all landscapes in non-polar regions, as Permaculture master Geoff Lawton has demonstrated time and time again—see: www.geofflawtononline.com/videos/. To learn how generous tree planting can dramatically transform a land-scape and local climate, read The Man Who Planted Trees (1953) by Jean Giono. Fruiticulture food forests can be implemented not only at farms, but in all urban and sub -
urban settings: from residential properties with lawns and woods, to city parks, to high -
way parkways, to school and hospital grounds, and all other green and empty spaces. These will feed and beautify our world, and improve air quality and climate stability. The gains in human and animal health would be epic! If America were to devote as much to fruit, nut and vegetable culture as it presently de -
votes to animal culture, it would feed perhaps five times as many people as it presently
does. The world can feed 10 to 30 times its present population, if the best use were made of our resources. Local green economies would thrive and displace toxic junk food industries. Disease rates and healthcare needs would plummet. Hospitals would be nearly empty; the medical and pharmaceutical industries would become nearly obsolete. If the world were to adopt Fruiticulture and embrace natural health education, this
could arrest and possibly reverse the impending catastrophic effects of climate change, eliminate diet-related diseases, and make the whole world a veritable Garden of Eden, a peaceful Planet of Abundance and unlimited vibrant health. The time is ripe! For more information on Fruiticulture, please visit: www.fruiticulture.com. f145
Fruiticulture
Above: Bill Mollison “The Father of Permaculture”
Fruiticulture farmer Annette Davidsson with a Williams Banana harvest, Maui, Hawaii146
Fruiticulture
John Kohler’s bountiful suburban front-lawn-to-Fruiticulture-food-forest, Cotati, California147
Fruiticulture
Above: John Kohler at his suburban Fruiticulture food forest
Watch video by Dr. David Klein with John:  https://youtu.be/iIsRzqLa74Y
Below: Annette Davidsson’s side-yard Fruiticulture mini food forest, Maui, Hawaii148
Fruiticulture
Fruiticulture farmers’ produce tables, Upcountry Farmers Market, Maui, Hawaii149
Fruiticulture
Above: A seed savers and plant starters swap table, Maui, Hawaii
Below: A functionally harmonizing Permaculture farm
150
Fruiticulture
Soil builders: earthworms, fungi, compost151
Fruiticulture
Above: Food and farm waste compostables  •  Below: Rollinia, Big Island, Hawaii
152
Fruiticulture
Above: A mulched garden  •  Below: Fruit tree starters planted in mulched soil
AC
153
Fruiticulture
Above: A Fruiticulture garden  •  Below: A Fruiticulture food forest, Maui, Hawaii154
Fruiticulture
Above: A vertical Cucumber garden in the Czech Republic
Below: John Kohler harvesting Coconuts on Maui, HawaiiAC155
Fruiticulture
Above: Black Raspberries  •  Below: Saba Bananas
156
Fruiticulture
Above: Figs  •  Below: “The King of Fruits”: Durian
157
Fruiticulture
Above: Cuban Red Bananas  •  Below: Barhi Dates158
Fruiticulture
Above and below: Egg Fruit (Canistel)
159
Fruiticulture
Above: Jamaican Passionfruit (Lilikoi)  •  Below: Brazilian Passionfruit (Lilikoi)
Below: Brazilian Passionfruit (Lilikoi) flower160
Fruiticulture
Above: Barlett Pears, Sebastopol, California
Below: Garden box with removable screen tops for animal protection161
Fruiticulture
Above: Avocados  •  Below: Barry Koral at his Fruiticulture orchard in southern California
162
Fruiticulture
Above: Cempedak, Maui, Hawaii
Below: Rawstock children in the apple orchard, Sebastopol, California
163
Fruiticulture
Above: Peanut Butter Fruit starter  •  Below: Peanut Butter Fruits
164
FruiticultureNo More Hunger, Poverty, Disease,
Pollution, Wars
by David Klein, Ph.D.
“You may say I’m a dreamer
But I’m not the only one
I hope some day you’ll join us
And the world will be as one”
-John Lennon, Imagine
With the absence of internal toxicosis and an abundance of fruit, the true nature of hu-
mankind is more readily revealed: wise, beautiful, serene, secure, happy, loving, respect -
ful, helpful, caring, nurturing, generous, ingenious, peaceful. Those who I’ve witnessed partaking in the Fruitarian Diet embody all of those quali -
ties, and they are all doing good things in our world. They are successfully living the
Fruiticulture Lifestyle after departing from destructive, conventional “deathstyles” that lead the world up to this point of crisis. We all wish that “the world will be as one” great cooperative Fruiticulture Paradise. So, I hope that you realize that our Fruiticulture dream can become global reality—the
world is waking up to the realization that we really have no choice other than to get back to Nature. We must expect that “wise man” (Homo sapiens) will realize that Fruiticulture is the most sensible solution for saving and transforming our world to flourishing wholeness. I’m sure you’re familiar with the “hundredth monkey effect. ”  This effect actually saved my
life and led most of the contributors to this ebook to a Fruitarian awakening that trans-formed their health, and led to our connection. My point is: please spread the message of Fruiticulture—please talk this idea up, plant more fruit trees, and share this ebook far and wide...for the love of all we hold dear and sacred!165
FruiticultureHow can Fruiticulture deliver the promise of no more hunger, poverty, disease, pollution
and wars? No More HungerThere would be no hunger if local communities learned and embraced Fruiticulture. This
would make sharing communally with those who need healthful food easy. A proliferation of Fruiticulture fruitscapes on suburban lawns, backyards, city green
spaces, green belts, fields, highway right-of-ways, as well as the conversion of cattle, por -
cine, fowl, grain and soy feedlots, farm fields and grazing lands to diverse Fruiticulture farms with local farm stands and farmer’s markets, will feed far more people on far less land in all populated regions on our planet, in an ecologically beneficial and sustainable manner. The variety of fruit trees that is suitable for each climate zone (except polar) is ginor -
mous and tantalizing. Greenhouses, fruit and vegetable dehydrating, indoor seed
sprouting, and green-fueled produce transportation make winter season sustenance easy and eco-friendly. Our #1 fuel source, simple carbohydrate, is the predominant calorie source of sweet
fruits, and natural sugars in whole plant food is what the body is actually hungry for when we are truly hungry. The protein and fatty content of avocado, nuts and seeds easily meets all our needs for essential amino acids and essential fatty acids, and in delicious fashion. The Fruitarian Diet is perfectly sustaining and then some. There is not one nutrient in meat- and grain-based diets that cannot be amply furnished in the Fruitarian Diet. Don Weaver and I have thrived on this diet for


 deepest level of nutrition for the mind,
which determines the nature of our deeper consciousness
(Chitta), is through the three gunas of Sattva, Rajas and
Tamas. The gross and subtle elements (food and impres-
sions) affect our deeper consciousness according to their
constituent gunas. Most importantly, we are affected by
the gunas of the people we associate with at a heart level. After all, our relationships make the greatest impression
upon us. This is why right relationship is so crucial in
treating the mind. Our deeper consciousness is the level of
the heart. The gunas are the primal level of matter (Prakriti) and
cannot be destroyed, but they can be transformed, which is
what our food, impressions and associations affect. Sattvic
food, impressions and associations activate the Sattvic
qualities of consciousness like love, clarity and peace. Raja-
sic food, impressions and associations activate its Rajasic
qualities like passion, criticalness and agitation. Tamasic
food, impressions and associations activate the Tamasic
qualities of insensitivity, ignorance and inertia. Chitta, our
deeper consciousness, is the ultimate product of digestion
of food, impressions and associations. To have a healthy A172 Ayurveda and the Mind
consciousness requires that we consider all three levels of
nutrition. Impressions and associations go together as the
basic factors of our experience. Mental Digestion
We must not only consider the nature of the food we
take in but also our capacity to digest it. Even if we take
good food, if our digestion is weak, it may turn into tox-
ins. The mind, like the body, has its digestive power or
digestive fire (Agni) which is intelligence (Buddhi). The mind exists to provide experience and liberation
for the soul. Experience that we have digested or under-
stood brings freedom and allows for the expansion of
awareness, just as food we have digested releases energy
that allows us to work. Experience that we have not digest-
ed becomes a toxin and initiates various pathological
changes in the mind, just as undigested food causes the
disease process in the physical body. Just as well-digested
food brings physical happiness and undigested food causes
disease, so well-digested experience brings mental happi-
ness, and poorly digested experience causes mental disor-
ders. The mind has its own pattern of digestion which
resembles that of the physical body. 1. Outer Mind and Senses — Gathering of Impressions
The five senses bring in impressions, much like the
hands and the mouth bring in food. These are gathered in
the outer mind (Manas), which organizes them but does
not have the power to digest them. The outer mind corre-
sponds to the stomach in the physical body, which gathers
and homogenizes food but cannot fully break it down or
absorb it. The Cycle of Nutrition for the Mind 173
2. Intelligence — Digestion of Experience
Once the outer mind has gathered and homogenized
our impressions, intelligence (Buddhi) works to digest
them. Intelligence is the Agni or digestive fire for the
mind and corresponds to the small intestine as a physical
organ. Intelligence digests impressions and turns them
into experiences. It turns present events into memories. Proper mental digestion depends upon proper function
of intelligence, through which we discern the truth of our
experience from its outer names and forms. It enables us to
take in the Sattva guna from our experiences and release
their Rajasic and Tamasic components. Wrong mental
digestion occurs when we are unable to break down the
names and forms of our experience into truth energies. Then the undigested names and forms accumulate in the
mind and block its perception. We mistake the appearance
of things for their meaning or truth content.51
3. Consciousness — Absorption of Experience
Once intelligence has digested our impressions, they
pass in the form of experience or memory into our deeper
consciousness (Chitta), which they affect according to their
qualities (gunas). Experience absorbed in the deeper con-
sciousness becomes part of its fabric, just as the food
digested becomes part of the tissue of the physical body. II
our experience is not digested properly, it damages the
substance of the mind, just as undigested food damages
the tissues of the body. Experience that we have digested
does not leave a mark or scar upon the mind in the form of
memories, but allows us to function in life with peace and
clarity. Let us examine some examples of this process. If we sec
a beautiful sunset with an open heart this impression is Ayurveda and the Mind
easily digested and leaves an energy of light and peace in
our deeper consciousness. If someone attacks or robs us,
however, our mind gets disturbed. The experience is hard
to digest, and leaves a residue of anger, frustration or fear. Our lives are filled with many such examples. Undigested
experiences re-arise from our subconscious, influencing
our current state of mind, until we understand and resolve
them. The Three States of Waking, Dream, and Deep
Sleep
In the waking state we gather impressions through the
outer mind (Manas) and senses. In the dream state we
digest impressions through our inner intelligence (Bud-
dhi) and these are reflected through our subtle senses in
the form of various dreams. In deep sleep, the residue of
our digested impressions, reduced to seed form, becomes
part of our deeper consciousness (Chitta). Our dreams show the process of mental digestion. Good dreams reflect good mental digestion. Bad dreams
show poor mental digestion?2 Similarly, good deep sleep
reflects a well-developed body of consciousness. Inability
to sustain deep sleep shows a poorly developed body of
consciousness. Detoxification for the Mind
Detoxification is just as necessary for the mind as it is
for the body. Yet for detoxification to begin we must first
stop taking toxins into ourselves. For mental well-being,
there must be first a prevention of wrong impressions and
experiences from entering into our consciousness, just as
for physical well-being we must avoid wrong food. The Cycle of Nutrition for the Mind 17^ax
Second, there must be a strong intelligence to digest
impressions properly. We must strive to avoid negative
experiences as much as possible. When we cannot do this,
we must have enough intelligence to digest even disturb-
ing impressions, which are not always avoidable. Elimi-
nating toxins from the consciousness involves stopping
their intake, which requires control of the mind and sens-
es. Then it requires directing the light of intelligence
within to bum up the wrong experiences we have already
absorbed. Just as fasting from food helps detoxify the body, so
fasting from impressions detoxifies the mind. Once the
intake of impressions ceases, consciousness, whose nature
is space, will naturally empty itself out. Its contents will
come up to the level of the intelligence which can then
digest them properly. This requires deep thinking, inquiry
and meditation. When the outer mind and senses are calm
and quiet, our inner thoughts arise. Deep-seated habits
and memories float to the surface. If we leam to observe
and understand them, we can let them go, but this
requires that we are willing to be free from them. Physical Level of Detoxification — Pure Diet
Toxic accumulations of the gross elements, mainly
earth and water, are eliminated from the physical body
through ordinary elimination channels of excretion, urina-
tion and sweating. Special Ayurvedic detoxification mea-
sures help us release excesses of the three Doshas along
with these waste materials." Fasting is another important
measure, which allows the body to bum up toxins. Special
herbs can help as well. 176 Ayurveda and the Mind
Subtle Level of Detoxification — Pranayama
Negative impressions (the subtle elements) are elimi-
nated mainly through Pranayama or yogic breathing exer-
cises, which create a special type of sweating that releases
excess subtle water and earth elements (taste and odor). Ordinary sweating therapies help in this process, includ-
ing use of sweat lodges, steam baths, saunas and diaphoret-
ic (sweat-inducing) herbs. Sweating therapy is part of
Ayurvedic Pancha Karma therapy, which aids in the purifi-
cation of the subtle as well as the gross body. Fasting from
impressions (Pratyahara) is another helpful method,
which, like fasting from food, allows undigested and toxic
impressions to be released. Crying, a sincere flow of tears
reflecting a real change of heart, is another way that the
mind can be purified of negative emotions. Causal Level of Detoxification — Mantra
The gunas are the core level of matter and are inde-
structible. There is no release of the gunas from conscious-
ness (Chitta) but they can be transformed. Toxic accumu-
lations of the gunas (excess Rajas and Tamas) can be
changed into Sattva. This occurs through mantra or sound
therapy. Sattvic mantras like OM help change the Rajasic
and Tamasic patterns in our deeper consciousness and
make it Sattvic. They change the fabric of


 must be able to accept in his or her
own mind the spiritual perfection of mind and body as well as the spiritual
perfection of those injuries you look to pardon. In a word, it is love that is
the power that heals. Remember, the opposite of love is fear, and a belief in
fear is a belief in the second power of disease. Y ou are always reminded
that “Perfect love casteth out all fear,” and the root of all disease and injury
is fear; the fear of being separate from the one power of God.CAN YOU BE A HEALER? Anyone can become a healer who understands that he or she is merely a
channel through which perfect spiritual love can flow. When you are ill you
have disconnected from the capacity to heal yourself. Y ou have lost contact
with your healing source. Y our healing abilities will be found by rejoining
to the source. As a healer, you stay in touch with the whole, never falling
prey to the superstition of separateness, which causes the illness to take
hold in the first place. When you touch the illness of another with the
energy of spirit or the source, you activate the connection and facilitate the
healing process. In that sense, yes, you are a healer, even though you heal
no one. Y ou don’ t even need to understand the mechanics of this process. When you help another to become aware of the source from which healing
takes place, you not only facilitate healing but you act to help others
prevent future illness as well. I am convinced that you can indeed become an instrument of healing by
raising your ener gy field to the highest, most spiritual levels, which were
described in the first six chapters of this book. There I explained that God
does not heal disease, because disease is not accepted as a separate power. Rather, God is the one power of harmony. Be that power, live there, and you will yourself be bringing pardon to injury
in your life, and the lives of those you encounter who live in the illusion of
disease. Believe in this one power. This is not a miracle but simply the way
of things. As Saint Thomas Aquinas put it, “Miracles are signs not to them
that believe, but to them that disbelieve.”
SUGGESTIONS FOR SOWING P ARDON WHERE THERE IS
INJUR Y
Use your thoughts to keep your ener gy on healing rather than disease. It is
pretty common to place ener gy on what is wrong and what you don’ t want. Thoughts such as “This cold is going to get worse,” “There is nothing you
can do, it’ s the flu season and it’ s going around,” “Y ou have to get worse
before it will get any better,” are all ideas that will help you to manifest
what you don’ t want. A brief reminder here: you act on your thoughts, andthis goes for your body and the bodies of those around you. If your thoughts
are on what you don’ t want (disease) you will act upon those thoughts and
manifest more of what you don’ t want. Anytime you enter an ener gy field of injury or disease remind yourself that
you are bringing the radiant ener gy of spirit to that space. Stay focused on
that faster ener gy, make an ef fort to radiate it outward and in a surrounding
fashion, never buying into the lower ener gy of disease. I visited a young man in a hospital in Canada who had been in a serious
motorcycle accident and was lying comatose. Several of his friends asked if
I would visit him since he was a big fan of my writing and tapes and had
been unable to attend my presentation in T oronto due to his near fatal
accident several days prior to my visit. On my way to the airport I went to
see Anthony in the intensive care unit of the hospital. The nurses said there
was very little chance that he would survive his wounds. He was
surrounded by the ener gy of injury. The other patients on the ward were in
various states of total disrepair. Anthony lay there, twenty-five years old,
unconscious, and in a place where little hope for healing was being of fered. I spent one hour with Anthony, making every ef fort to be a channel through
which healing might flow. I stayed in deep conscious contact (through
meditation) with God, and visualized white light surrounding this young
man. When I left I had a strong knowing that Anthony would recover. Sure
enough, eighteen months later I was speaking at a convention and Anthony
appeared. He looked and sounded fit, and told us he was almost totally
recovered. When he addressed the group, at my request, he described
coming out of the coma and being told by the nurses of my visit. They said
I had prayed and seemed almost lost in my own bliss as I walked around his
bed during my visit. As you know, it was not I, this ego or my body, that had anything to do with
Anthony’ s recovery. I merely brought spiritual consciousness to his injury,
and in the great scheme of things Anthony now uses his own healing
journey as a metaphor for teaching others. The only thing I was totally
committed to in my visit was to stay in the highest ener gy pattern I could
and to refuse to give credibility to a second power called injury.Appr oach any experience of injury, whether it be in yourself or others, with
a mind-set of high hopes and possibilities for r elease fr om that injury
(pardon). Your thoughts must be on wholeness in order to make this visible
in your body. I believe no one knows enough to be a pessimist, and anyone
can be healed, even those in the absolutely lowest frequencies. I recall receiving a letter from a woman who had fallen into prostitution,
was a crack-cocaine addict, had lost almost all her normal weight, and was
a walking skeleton. At this low point she wandered into a drugstore one
morning and stole a tape from the revolving rack of self-improvement
cassettes. It happened to be one of my tapes and for some reason she went
home and listened to it. When I met her in person she agreed to appear on a national television
show to share her story. She described how from that lowest point in her life
she began to think vigorous healing thoughts, the same kinds of thoughts I
had recorded on the tape. She listened every day and gradually those
thoughts became her own and they literally transformed her injury into
health. Now, I receive a Christmas card each year with a picture of her with
her husband and two children along with a note relating the continued
success of her new business. When you can transcend your malaise and thoughts of impossible or
incurable, and replace them with the ener gy of spirit where all things are
possible, the material world responds and wholeness replaces visions of
doom and separateness. Deliver this higher ener gy thinking to even the
worst of circumstances and a spiritual solution is revealed. In summary, always think yes, it’ s possible, I can, I will, I am trusting God
totally, because all that is not good can’ t possibly be real, even if it exists in
the material world. Be continuously awar e of the times when you ar e trapped in ego
consciousness. At a gathering I attended on Maui led by Swami
Satchidananda, we discussed the dif ference between illness and wellness. He counseled us to look carefully at how these two words were spelled. “Illness,” he said, “begins with the letter i, and it is the source of all disease.The ego’ s belief in its separation from the perfection of God creates a
nonperfect state called illness. W ellness on the other hand,” he reminded us,
“begins with the letters w and e, indicating a sense of being connected to
God in all of God’ s perfection.” By staying in the we, rather than the I, you
stay in wellness and avoid illness. As you seek to bring pardon to the presence of injury be aware that the
presence of the injury is an indication of spiritual separation. Don’ t use this
as an opportunity to feel guilty, or weak, but to remind yourself to shift
away from your ego’ s sense of being separate from spirit. The moment that
you use your mind to see yourself as connected to spirit you will find
yourself feeling more loving, accepting, trusting and peaceful. These are the
signals to your body and to the existence of any injury that you are now
willing to be a channel through which the force of healing can flow. See the existence of injury in others as an opportunity for you to take
pardoning action. Rather than feeling repulsed or upset when you view an
injury allow your inner feelings to motivate you to action. What follows is a
true story sent to me by a reader who did precisely what I am suggesting
here. I have made changes only to protect the privacy of those involved. My co-workers and I attended a dinner meeting at a family restaurant
in town. W e were visiting at our table when a waitress asked us if we
wanted anything to drink. I looked up at the waitress, saw a pretty lady
and smiled at her. She smiled back and I about choked!!! Her teeth
were rotted, half were missing and those that were left were chipped
and bucked outward. She continued to smile and took our order as I
turned away from the awful sight. After she left I made a comment and
so did the others at my


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edit. NY, Wiley. PP 281-344. 16. Hibbein, Joseph  R. Fish consumption  and  major depression. Lancet, Vol. 351,
April 18,1998, P1213. 17. Hoffer A. Megavitamin B3 therapy  for  schizophrenia. Canad Psychiatric Ass  J,
Vol 16,1971, pp-499-504-
18. HorrobinD. The madness of Adam and Eve. Bantam Press. ISBN 0 593 04649 8,
2001. 19. Horrobin DF, Glen AM, Vaddadi K. 1994. The membrane hypothesis of
schizophrenia. SchizResiB, 195-207. 20. loy, CB et al. Polyunsaturated fatty acid (fish or evening primrose oil) for
schizophrenia. The Cochrane  Library,  Issue 4, 2000. 21. Kirmey HC et al. Degeneration of the central nervous system associated with
coeliac disease. J Neurol Sci  5: 9-22,1982. 22. Laughame, J.D.E. et al. Fatty acids  and  schizophrenia. Lipids, Vol. 31,1996,  pp. S163-S65. 23. Mycroft et al. JIF-like sequences in milk and wheat proteins. NEJM 1982; 307:
895-
24. Reichelt K et al. The effect of gluten-free diet on urinary peptide excretion and
clinical state in schizophrenia. Journal of Orthomolecular Medicine, 5:1223-39,
1990. 25. Reichelt K et al. Biologically active peptide-containing fractions in schizophre
nia and childhood autism. Adv Biochem Psychopharmacol 28:627-47,1981. 26. Richardson AJ et al. Red cell and plasma fatty acid changes accompanying
symptom remission in a patient with schizophrenia treated with eicosapen-
taenoic acid. European Neuropsychopharmacology, Vol. 10, 2000, pp. 189-93. 27. Schoenthaler SJ et al. The effect of randomised vitamin-mineral supplementa
tion on violent and non-viol


 being
accused of multiple departures from the standard of care
because of these doctors’ profound lack of knowledge. One of the stipulations of my five-year probation was to
take a clinical evaluation course called PACE at the University
of California San Diego. It included computerized testing,
which I passed, plus a clinical evaluation by doctors—which I
failed. Those doctors felt that my ideas of practicing medicine,
which are delineated here as well as in my other books, The
Miracle of Bio-Identical Hormones and The Platt Protocol for
Hormone Balancing, were so dangerous that I should not be
practicing medicine. The doctors involved with PACE seem to have lost the
ability to think or reason. If information is not provided by
a drug company, they feel it cannot be true. The head of this
questionable program wrote a scathing evaluation of me, even
though he never spoke to me. In a newspaper interview, he
indicated that he was against alternative medicine. As a result
of this clearly bigoted assessment by PACE, my license was
suspended. In 40 years of practice, not a single patient of mine has
ever complained to the review board that I harmed them. In
spite of this, the assigned deputy attorney general pursued
me for years, attempting to manufacture as much evidence
as she could in order to destroy me. Relying on the clinical
incompetence of the medical board’s “experts,” she was able
to manufacture multiple allegations against me based on
mistruths and ignorance. Over one hundred letters expressing
support for me were sent to the board by my patients. Some
of these letters are included in this book. When some of my  140  |
ADRENALINE DOMINANCE
patients called the board to support me, they were told that if
they had nothing negative to say, the board was not interested. The “investigation” was clearly one-sided and a sham. I was told that none of the letters submitted in support
of me were read, although there was apparently an exception. A physician from Washington State who spent a day with
me in my office after I helped him eliminate his daughter’s
postpartum depression wrote a letter on my behalf to the
California board, saying that the day he spent with me was a
highlight of his medical career. I suspect they read his letter because he was a doctor. In response, the California medical
board contacted the board in Washington, who went after this
doctor in the same manner the California board pursued me. The California board, as part of their strategy with me,
organized a sting operation and had me arrested for talking
to their undercover agent while my license was suspended. The charges were dropped several months later by a district
attorney’s office in Riverside County. However, under pressure
from the board, they were refiled by another office. At that
point, I realized that going to trial to restore my license would
be futile. The trials are before an administrative law judge who
renders an opinion. It is up to the board to make the final
decision, and I knew what that would have been. Having no funds left after having spent almost $500,000 in
legal fees, and with no other options available to me, I agreed
to surrender my license with the proviso that the misdemeanor
charges would be removed. The deputy attorney general agreed
to this request. After I signed the papers, not only did the board
not honor the agreement, they forced the district attorney’s
office to change the charges from a misdemeanor to a felony. The settlement judge stated that in 20 years of sitting on |   141 THOU gHTS ON THE S TANDARD O f CARE
the bench, he had never seen the medical review board pursue
any doctor as viciously as they did me. A recent criticism of
the board has been their inaction in going after doctors who have been sanctioned by hospitals for incompetence. The Los
Angeles Times  has published multiple articles about doctors who
are killing patients by overprescribing narcotic medications. Many of these doctors have had multiple complaints filed
against them, and yet the board failed to act. An example is a
doctor in Santa Barbara who, despite multiple complaints filed
to the board, caused the death of 410 of his patients via drug overdoses before he was finally arrested in early 2014 by the DEA. Is it possible that the medical review board is spending more energy eliminating doctors who they feel are practicing alternative medicine than they are investigating doctors who are killing patients with drugs or in surgery? Maybe it is time for this board to redefine its understanding of the “standard of care.”
At present, the standard of care in medicine is dictated
by the practices of the lowest common denominator of health
care practitioners. They feel comfortable practicing within the
cocoon of safety provided by state medical boards. These are
traditional doctors, brainwashed by drug companies, who
feel secure in giving out medications that often create more
problems than the illnesses they are treating. They are reluctant
to try anything “out of the box”; as a result, in my view, there has been no significant improvement in our approach to how
we treat patients in the last 60 years. Doctors, for the most part,
feel comfortable treating the symptoms of disease and give little
thought to its causation. I do not find fault with these doctors,
because this is how they were trained. However, the bottom line is that I can think of only a few medical conditions that  142  |
ADRENALINE DOMINANCE
we have eliminated in the 40 years I have been in practice. As a result, doctors still approach illnesses by giving
out Band-Aids for hypertension, diabetes, depression,
asthma, obesity, fibromyalgia, anxiety, insomnia, etc. The
pharmaceutical industry keeps developing new drugs, but
these have not led to an improvement in health care. There
is certainly a financial benefit for drug companies and also
for physicians—just plugging in the latest drug lets them
see more patients in less time. However, it is not good for
the patients, who are still not well and now have more side
effects; it is not good for state and federal government, who are
wasting billions of dollars on expensive medications and on the
400,000 hospitalizations per year for drug-related reactions. Insurance companies also pay for this inadequate approach,
but they simply pass on the cost to the consumer, leading, of
course, to higher premiums. It seems that the primary function of state medical boards,
such as the one in California, is to prevent any progress in
medicine that can be harmful to the business of medicine. I
can think of nothing more destructive to medical progress
than to put traditional doctors in the role of evaluating
alternative ideas. Except in extremely rare instances, the only
significant breakthroughs in the treatment of cancer have
been via alternative medicine. Of course, these therapies are viciously assaulted by our friends at the FDA, along with the help of medical boards. As Voltaire said many years ago: “It is dangerous to be right
in matters on which the established authorities are wrong.”
There are continuous advances in every field of medicine—
should they be eliminated or impeded (like stem cell therapy)
because they are new? The field of bio-identical hormone therapy |   143 THOU gHTS ON THE S TANDARD O f CARE
is basically unexplored territory. Doctors do not learn about it
during their traditional training. Therefore, the standard of care
should not be utilized when assessing natural hormone therapy,
because “prudent” doctors have no knowledge of it. As long as pharmaceutical companies determine the rules
of medicine, and the FDA and medical boards enforce them,
it is unlikely that medical doctors will be allowed to follow
the spirit and letter of the Hippocratic Oath, which they all
swear to at the time of graduation from medical school. EXCERPTS FROM THE HIPPOCRATIC OATH
I swear to fulfill, to the best of my ability and judgment,
this covenant:
I will respect the hard-won scientific gains of those
physicians in whose steps I walk, and gladly share knowledge
as is mine with those who are to follow. I will apply, for the benefit of the sick, all measures that
are required, avoiding those twin traps of overtreatment
and therapeutic nihilism. [This phrase is widely believed
to be a translation of the Latin primum non nocere,
“first do no harm,” which in fact does not appear in the Hippocratic Oath.] I will prevent disease whenever I can, for prevention
is preferable to cure. If I do not violate this oath, may I enjoy life and
art, respected while I live and remembered with affection
thereafter. May I always act so as to preserve the finest
traditions of my calling and may I long experience the joy of healing those who seek my help. 144  |
ADRENALINE DOMINANCE
The business of medicine thrives on disease and illness,
not on wellness. This, in essence, is why there is no preventive
medicine in this country, and why attempts are made from
time to time to eliminate natural supplements from the
marketplace. I suspect that the only reason that they have not
been eliminated is that the ultimate aim of the pharmaceutical
industry is to take over the nutriceutical companies. If that
happens, supplements may only be available by prescription. My hope is that, in some small way, this book will help
change how medicine is practiced. I believe that once people
become aware that there


with the mechanism of surrender. Answer : Just as in individual psychotherapy, the capability of
surrendering one’ s inner negative feelings greatly facilitates group
work. Question : I am a Jungian analyst. W ould this approach fit in with
my work. Answer : Through surrender, we can free ourselves from being at
the ef fect of the archetypes. The archetypes are obviously a
collection of beliefs and feelings and are, therefore, programs like
any other. The individual who uses the mechanism of surrender to
let go of programmed beliefs and feelings has the power of choice
over the archetypal patterns, rather than unconsciously being run
by them. Alcoholism and Drug Addiction
Question : I am a member of Alcoholics Anonymous (A. A. ), and I
would like to know if others in A.<|eot_id|><|begin_of_text|>
Q: What is the relationship between the letting go technique and spiritual goals?,
A: The letting go technique does not conflict with any spiritual pathway or self-improvement program. Instead, it facilitates the achievement of spiritual goals by removing the blocks to spiritual advancement.
Q: What is the relationship between the letting go technique and the concept of sin?,
A: The concept of sin is redefined in the context of the letting go technique. It is not a tool to create guilt or shame, but rather a means to release negativity and expand the capacity for love.
Q: How can I apply the letting go technique in a situation where I'm annoyed with a colleague?,
A: Accept the feeling of annoyance, acknowledge it, and then choose to let it go. Do not indulge in emotionality or suppress the feeling.
Q: Can I still experience negative emotions after using the letting go technique?,
A: No, the technique does not eliminate negative emotions, but it does help you become aware of them and choose not to indulge in them.
Q: How does the letting go technique relate to the concept of aging?,
A: The technique can help you accept and let go of the negative emotions associated with aging, allowing you to find peace and acceptance in the process.
Q: What is the relationship between the letting go technique and the concept of forgiveness?,
A: The technique is not a substitute for forgiveness, but rather a means to release negative emotions and judgments, allowing you to move forward in a more loving and peaceful manner.<|eot_id|><|begin_of_text|>This
dedication is signified by the statement “ Gloria in Excelsis Deo!” with
which his published works begin and end. Biographic Summary
Dr. Hawkins has practiced psychiatry since 1952 and is a life member of the
American Psychiatric Association and numerous other professional
or ganizations. His national television appearance schedule has included The
McNeil/Leher News Hour, The Barbara W alters Show, The T oday Show,
science documentaries, and many others. He was also interviewed by Oprah
W infrey. Dr. Hawkins is the author of numerous scientific and spiritual
publications, books, CDs, DVDs, and lecture series. He co-edited the
landmark book, Orthomolecular Psychiatry, with Nobelist Linus Pauling. Dr. Hawkins was a consultant for many years to Episcopal and Catholic
Dioceses, monastic orders, and other religious or ganizations. Dr. Hawkins has lectured widely, with appearances at the Oxford
Forum and W estminster Abbey, the Universities of Ar gentina, Notre Dame,
and Michigan, Fordham University, and Harvard University. He gave the
annual Landsber g Lecture at the University of California Medical School at
San Francisco. He is also a consultant to foreign governments on
international diplomacy and was instrumental in resolving longstanding
conflicts that were major threats to world peace. In recognition of his contributions to humanity, in 1995, Dr. Hawkins
became a knight of the Sovereign Order of the Hospitaliers of St. John of
Jerusalem, which was founded in 1077.Autobiographic Note
While the truths reported in this book were scientifically derived and
objectively or ganized, like all truths, they were first experienced personally. A lifelong sequence of intense states of awareness beginning at a young age
first inspired and then gave direction to the process of subjective realization
that has finally taken form in this series of books. At age three, there occurred a sudden full consciousness of existence, a
nonverbal but complete understanding of the meaning of “I Am,” followed
immediately by the frightening realization that “I” might not have come
into existence at all. This was an instant awakening from oblivion into a
conscious awareness, and in that moment, the personal self was born and
the duality of “Is” and “Is Not” entered my subjective awareness. Throughout childhood and early adolescence, the paradox of existence
and the question of the reality of the self remained a repeated concern. The
personal self would sometimes begin slipping back into a greater
impersonal Self, and the initial fear of non-existence—the fundamental fear
of nothingness—would recur. In 1939, as a paperboy with a seventeen-mile bicycle route in rural
W isconsin, on a dark winter ’ s night I was caught miles from home in a
twenty-below-zero blizzard. The bicycle fell over on the ice and the fierce
wind ripped the newspapers out of the handlebar basket, blowing them
across the ice-covered, snowy field. There were tears of frustration and
exhaustion and my clothes were frozen stif f. T o get out of the wind, I broke
through the icy crust of a high snow bank, dug out a space, and crawled into
it. Soon the shivering stopped and there was a delicious warmth, and then a
state of peace beyond all description. This was accompanied by a suf fusion
of light and a presence of infinite love that had no beginning and no end and
was undif ferentiated from my own essence. The physical body and
surroundings faded as my awareness was fused with this all-present,
illuminated state. The mind grew silent; all thought stopped. An infinite
Presence was all that was or could be, beyond all time or description. After that timelessness, there was suddenly an awareness of someone
shaking my knee; then my father ’ s anxious face appeared. There was great
reluctance to return to the body and all that that entailed, but because of my
father ’ s love and anguish, the Spirit nurtured and reactivated the body. There was compassion for his fear of death, although, at the same time, the
concept of death seemed absurd.This subjective experience was not discussed with anyone since there
was no context available from which to describe it. It was not common to
hear of spiritual experiences other than those reported in the lives of the
saints. But after this experience, the accepted reality of the world began to
seem only provisional; traditional religious teachings lost significance and,
paradoxically, I became an agnostic. Compared to the light of Divinity that
had illuminated all existence, the god of traditional religion shone dully
indeed; thus spirituality replaced religion. During W orld W ar II, hazardous duty on a minesweeper often brought
close brushes with death, but there was no fear of it. It was as though death
had lost its authenticity. After the war, fascinated by the complexities of the
mind and wanting to study psychiatry, I worked my way through medical
school. My training psychoanalyst, a professor at Columbia University, was
also an agnostic; we both took a dim view of religion. The analysis went
well, as did my career, and success followed. I did not, however, settle quietly into professional life. I fell ill with a
progressive, fatal illness that did not respond to any treatments available. By age 38, I was in extr emis  and knew I was about to die. I didn’ t care
about the body, but my spirit was in a state of extreme anguish and despair. As the final moment approached, the thought flashed through my mind,
“What if there is a God?” So I called out in prayer, “If there is a God, I ask
him to help me now.” I surrendered to whatever God there might be and
went into oblivion. When I awoke, a transformation of such enormity had
taken place that I was struck dumb with awe. The person I had been no longer existed. There was no personal self or
ego, only an Infinite Presence of such unlimited power that it was all that
was. This Presence had replaced what had been “me,” and the body and its
actions were controlled solely by the Infinite W ill of the Presence. The
world was illuminated by the clarity of an Infinite Oneness that expressed
itself as all things revealed in their infinite beauty and perfection. As life went on, this stillness persisted. There was no personal will; the
physical body went about its business under the direction of the infinitely
powerful but exquisitely gentle W ill of the Presence. In that state, there was
no need to think about anything. All truth was self-evident and no
conceptualization was necessary or even possible. At the same time, the
physical nervous system felt extremely overtaxed, as though it were
carrying far more ener gy than its circuits had been designed for.It was not possible to function ef fectively in the world. All ordinary
motivations had disappeared, along with all fear and anxiety. There was
nothing to seek, as all was perfect. Fame, success, and money were
meaningless. Friends ur ged the pragmatic return to clinical practice, but
there was no ordinary motivation to do so. There was now the ability


 with the prognosis. She was terrified
of le aving her t wo young daughters motherless. But this woman decided
she was going to do everything she could to heal her heart. She refu sed to entertain any negative thoughts about her heart. She placed
her righ t hand on her heart ev ery day and imagined her stro ng, healthy
heart. E very mo rning when she woke, she gave the deepest thanks for her
strong, healthy heart. She imagined the cardiologists tellin g her that she was
cured. She did these things every day for four months, and when her
cardiologists che cked her heart four months later, they were dumbfounded. They ch ecked an d rechecked the old tests against the new test, because the
new test showed that the woman's heart was perfectly strong and healthy. This wo man lived according to love's law of attraction. She did not own the
prognosis of a d iseased heart in her mind, but she gave love fo r a healthy
heart, and she o wned a healthy heart instead. If you are facing any kind of
illness, d o your best not to own it with your thoughts and words. Don't hate
an illness either, because that is giving negativity to it. Instead, give love to
health, own health, and make it yours. "Keep your mind as much as you can fr om dwelling on your ail ment. Think
of str ength and power and you will draw it to you. Think of health and you
get it. " (Pr entice Mulfor d 1834- 1891)

Every moment you feel love for yo ur health, the force of a. riI love is
eliminating any negativity in your body. If you find it dif ficult t o feel good
about your health, all that matters ~ 4 is th at you feel love for anything, so
surround yourself with everythi ng you love, an d use those things to fee l as
good as you can. Use everything you can in the outside world so that you
feel love. W atch movies that make you laugh and feel good, not movies that
make yo u feel tense or sad. Lis ten to music that makes you feel good. Get
people to teLl you  jokes that make you la ugh, or have them tell you funny
stories a bout their most embarrassing moments. Y ou know the things you
love. Y o u know  your favorite th ings. Y ou know what makes yo u happy, so
draw on them all and feel as good as you can. Use the Creation Process. Use the Keys t o Power. Remember it only takes giving love and good
feelings a minimum of 51 perce nt of the time to reach the tippin g point and
change everything. If you want to help somebody who is ill, you can use the Creation Process
and imagine and feel full health being restored to them. Although you
cannot o verride what another person is giving to the law of attr action, your
power can help them rise to a frequency where they can receive health. Beauty Comes fr om Love

“As love  gr ows in you, beauty g r ows to o. For love, is th e beauty of the
soul. ” (St Augustine of Hippo 354-430)

All beauty comes from the force of love. Unlimited beauty is available to
you through love, but the problem is that most people find fault and
criticize their body more than they appreciate it. Looking at your faults and
being unhappy about anything about your body does not bring beauty to
you. All it brings is more faults and more unhappiness. The beauty business is enormous, yet unlimited beauty is being poured
down to  you in ev ery second. But you have to give love to receive it. The
happier you are, the more beautiful • you will be. Lines will fade, skin will
tighten and begin to glow, hair will become thicker and str onger, eyes will
begin to  sparkle, and their color will intensifY : A nd more than anything ~
else, you will se e the proof that beauty comes from love when l'~ people are
drawn to you wherever you go. Y ou Really Ar e as Old as Y ou Feel
Ancient texts say that people once lived for hundreds and hundreds of
years. Some lived for eight hundred years, some lived for five or six
hundred years, but longevity was commonplace. So what's happened. People changed  what they believed. Instead of believing in living for
hundreds and hundreds of years, people changed their beliefs over
generations, and they came to believe in a reduced life expectancy. W e h ave inherited those beliefs of a reduced life expectancy. From the time
we a re born, th e belief of how long we can live has  been sewn into the
fabric of  our minds and our hearts. And from there we literally program our
bodies from an early age to live for a certain amount of time, and our bodies
age according to how we program them. "Ther e i s nothing in biology yet found that indicates the inevitability of
death. This suggests to me that i t is not at all inevitable and that it is only a
matter of time befor e biologists discover what it is that is causing us the
tr ouble. " (Richa r d Feynman, Nobel Prize W inning Quantum  Physicist,
1918-1988)

If you possibly can, don't put a ceiling on how long you can live. All it will
take is one pers on to break the limits of  life expectancy, and that person  will
change the course of life expectancy for all humanity. One person after
another will follow, because wh en one person lives far beyond  the current
life expe ctancy, other people will believe and feel they can do it too, and
they will. When you believe and feel that agin g and deterioration are inevitable, then
they will happen. Y our cells, your or gans, and your body r eceive your
beliefs a nd feeli ngs. Feel young and stop feeling your age. Feeling your age
is just a belief you've been given and a program you've given to your body. Y ou can cha nge the command you're giving whenever you want, by
changing what you believe. How do you change your beliefs. By giving love. Negative beliefs, such as
beliefs of limitation, aging, or disease, do not come from love. When you
give love, wh en you feel good, love melts away any negativity, including
negative beliefs that harm you. "The love that gushes for all is the r eal elixir of life - the fountain of bodily
longevity. It is the lack of this that always pr oduces the feeli ng of age. " (Josaih Gilbert Holland 1819-1881)
Love Is T ruthWhen you were a little child, yo u were flexible and fluid because you had
not form ed or accepted as many negative beliefs about life. As you got
older, yo u took on more feelings of limitation and negativity, which caused
you to become more set in yo ur ways and less flexible. Th is is not an
amazing life; this is a limited life. The mor e you love, the  more the force of love will melt away negativity in
your body and in your mind. And you can feel love melting away
everything negative when you're happy, grateful, and joyful. Y ou can feel it. Y ou feel light, you feel invincible, and you feel on top of the world. As y ou g ive mo re and more love, you will notice changes start to happen to
your body. Food will taste better, colors will get brighter, sounds will
become clearer, moles or little m arks on your body will begin to  fade and
disappear. Y our body will begin to feel more flexible; stif fness and little
creaks will begin to vanish. When you give love and experience the
miracles in your body, you will be left in no doubt that love is the source of
health. Love Is Behind Every Miracle
All miracles are the force of lov e at work. Miracles are created by turning
away from ne gativity and focusing on only love. Even if you have been a
pessimist all your life, it is never too late. A pessimist is exactly how one man described himself. When this man
received the surprise news from his wife that they were expecting their third
child, his every thought was of how negative the impact of a third child
would be in the ir lives. But what he didn't realize was exactly how those
negative thoughts and feelings would play out for him. At just over the halfway point o f his wife's pregnancy, she had to be rushed
to th e ho spital a nd an emer gency C-section had to be performed to deliver
their baby. Three separate spec ialists said that at 23 weeks' gestation, the
baby ha d a zero percent chance  of survival. The man was brought to his
knees. He had never expected to lose a child. After th e C-sect ion, the father w as taken to the side of the room to  see his
son, the smallest baby he had ever seen. His son was born 10 inches in
length and weighed only 12 ounces. The medical staf f tried to inflate the
baby's lungs with a ventilator, but


 as inside your ankle bones to induce labor
or if labor has begun and then stalled.Stretch Mark Blend
5 drops lavender
5 drops myrrh
5 drops helichrysum
10 ml carrier oil
Mix the oils into the carrier oil and massage onto your belly, thighs,
lower back, and breasts. ESSENTIAL OIL SOLUTIONS FOR LABOR
Essential oils can be incredibly supportive during labor and the birth of
your babe. Whether you are looking for general support in creating an ideal
birthing environment or are in need of specific solutions to something that
is arising, the following list is for you. OVERALL  SUPPORT FOR AN OPTIMAL  LABOR
Lavender, basil, clary sage, geranium, or ylang ylang. Diffuse or apply topically
doTERRA  ClaryCalm blend or Peace blend. Use
aromatically. According to Ayurveda, you should inhale cardamom,
kustha, vacha, and chitrak during active labor and the
pushing stage.BLEEDING
Geranium, helichrysum, or myrhh. Apply topically on
tummy (can be used for postpartum bleeding as well). NER VOUSNESS AND STRESS
Basil, frankincense, or lavender. Apply topically or use
aromatically. Balance blend or Serenity blend. Apply topically or use
aromatically. CONTRACTIONS OR ST ALLED LABOR
Clary sage and myrrh. Apply topically to belly, ankles, and
wrists. Cinnamon, fennel, jasmine, or lavender. Use aromatically. LOW CONFIDENCE
Basil, clary sage, marjoram, lavender; doTERRA
Balance blend, Motivate blend, or Serenity blend. Use
aromatically. PAIN MANAGEMENT
Cardamom, basil, cypress, lavender, or marjoram. Apply
topically or use aromatically. doTERRA  Deep Blue blend. Apply topically. OVERHEA TING
Peppermint, eucalyptus, or wintergreen. Apply topically.PERINEUM PREP ARA TION
Frankincense, geranium, lavender, Roman chamomile,
or sandalwood. Apply topically. TENSION
Clary sage, geranium, lavender, magnolia, or neroli. Use
aromatically or apply topically. ESSENTIAL OIL SOLUTIONS FOR THE
POSTPARTUM WINDOW
The following oils will support mama and babe postpartum, whether it be to
enhance their environment, stabilize mood and emotions, or support major
or minor imbalances that are arising. Uplifting Diffuser Combinations
1 drop rose + 1 drop wild orange + 3 drops sandalwood
1 drop lavender + 3 drops grapefruit + 1 drop ylang ylang
MOOD ENHANCER
Vetiver, jatamamsi, clary sage, frankincense, geranium,
bergamot, sandalwood, rose, or any citrus/conifers. Use
aromatically. AFTERP AIN/UTERINE CRAMPING WHILE NURSING
Cardamom, bergamot, clary sage, frankincense, or
doTERRA  Deep Blue blend. Apply topically.CONSTIP ATION
DigestZen blend, fennel, or ginger. Take internally or
apply topically. HEMORRHOID RELIEF
Balance blend, turmeric, clove (diluted). Apply topically,
directly on af fected area. LOW MILK SUPPL Y
Fennel or rosemary. Apply fennel or rosemary topically to
breasts; take fennel internally. MASTITIS
Lavender. Apply topically. Thyme or oregano. Take internally (diluted or in a veggie
capsule). Peppermint. Take internally or apply topically. DRY, CRACKED, OR SORE NIPPLES
Helichrysum or lavender. Apply directly to nipples to invite
healing and elasticity. OVERSUPPL Y OF MILK
Peppermint. Take internally. Basil. Apply topically on breast(s) (specifically for
engorgement). POSTP ARTUM DEPRESSION
Elevation blend, frankincense, melissa, or Citrus Bliss
blend. Apply topically under nose and on ears.doTERRA  Cheer blend. Use aromatically or topically. Frankincense, rose, or clary sage. Apply topically or take
internally. SLEEP
Jatamamsi. Apply topically to the back of the knees and the
bottom of the feet. Valerian. Use aromatically. Lavender, Roman chamomile, or blue lotus. Use
aromatically with a dif fuser in the bedroom or apply a portion
of a drop to the back of the neck, temples, and heart before
bed. TEARING, INFLAMMA TION, AND SORENESS
Frankincense, helichrysum, myrrh, or lavender. Apply
any, or all, topically. Frankincense, melaleuca, and lavender. Apply topically in
a sitz bath, as a perineal spray, or with frozen feminine pads
(see instructions below). Sitz Bath Blend or Frozen Feminine Pads
Warmth is generally recommended for postpartum healing, but if
there is inflammation and pain, these frozen feminine pads will of fer
great relief. If there is no pain, you can use this blend in warm water
as a sitz bath or perineal spray. 1 bottle witch hazel
Herbal bath blend (see this page )4 drops lavender
4 drops melaleuca
2 drops frankincense
aloe vera gel
1.Prepare the herbal bath blend as a strong tea. 2.Mix into a spray bottle with half herbal tea blend and half witch
hazel. 3.Add essential oils. Shake to mix. 4.Cut large menstrual pads into thirds, and spray the mixture onto
the pads. 5.Pour aloe vera gel down the center of each pad and freeze them. 6.Put any remaining solution in a peri bottle to apply as needed. 7.Use these frozen pads following labor to heal perineal tissues or
stitches. ESSENTIAL OIL SOLUTIONS FOR
BABY
When using essential oils for baby topically, always dilute 1 drop of
essential oil to 1 tablespoon of a carrier oil. COLIC
DigestZen or T amer blend. Apply topically on baby’ s spine
and tummy (clockwise motions).Fennel. Apply topically on baby’ s spine and tummy. Roman chamomile, doTERRA  Serenity or Adaptiv
blends, or ylang ylang. Apply topically. CRADLE CAP
Lavender, melaleuca, sandalwood, or frankincense. Apply topically. CRYING
doTerra Serenity blend, Peace blend, T amer blend,
Roman chamomile, or lavender. Use aromatically or apply
topically. JAUNDICE
Frankincense, lemon, or geranium. Apply topically. REFLUX
doTERRA  DigestZen or T amer blends, fennel, lavender,
peppermint, or Roman chamomile. Apply topically. TEETHING
Copaiba, Roman chamomile, or lavender. Apply topically
on jawline or use aromatically. THRUSH
Spikenard, clary sage, arborvitae, or melaleuca. Apply
topically.Diaper Rash Cream
5 drops lavender
4 drops melaleuca
½ cup raw coconut oil
Melt coconut oil in a glass cup using the double-boiler method. Add
essential oils and stir. Store in a sealable glass container and leave
in a cool place. Apply as needed. Waking up with you each morning
has easily become the most special part of my day. Your smile;
your giggles and wiggles;
your beautiful little voice that’ s starting to make so many new
sounds;
the way you look at the wall,
the shadows,
and out of the window in so much awe;
your sweetness. Your incredible sweetness
makes life so, so sweet. How odd it would be
to wake up without your dark blue eyes looking for mine. Or the late nights I lie awake just looking at you, thinking how
incredibly beautiful you are. How odd it would be to not walk miles and miles with you every
day,
to not sit on the back porch and watch you look in such wonder
at the world all around. You’re still so new,
though how odd it would be
to have a life without you now…where just a few months back I had no idea what it would be
like
with you here. You’re this precious little soul. I still don’t feel like you’re mine,
and I pray that it stays like that. I’m here to serve you, little love. To help you remember God;
to help you remember who you really  are. And for now I’ll love you like my son,
like my little buddy,
my dear most friend,
my little companion. Not mine,
but God’ s—
Entrusted in my care
for this little bit of time. I pray to love you like the precious soul that you are,
inside this tiny, cute, and round little body. It is the perfection of motherhood actually


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


 high
frequency, like the honeybee, engaging in incessant work and
activity. Neglecting sleep and nourishment increases the probability
of shortening an intense life. For someone more Yang who lives in a
hot, dry climate, it is a challe nge to avoid dehydration, restlessness,
and irritability. If Yin is decient over time, Yang becomes decient, and vice
versa. Not only do Yin and Yang balanc e each other, they mutually
create each other as well. When Yin is dissipated, Blood  and Moisture
are depleted and Yang Qi loses its source. A person becomes weak,
fatigued, and has a lowere d resistance to stress. When Yang is
decient, vital functions like respiration, digestion, and circulation
are retarded, and the body is unable to generate Blood  and tissue. Again, a person becomes weak and tired with a poor ability to heal
and recover from infection s or injuries. A deciency of one
ultimately becomes a deciency of the other. The stages of disease can also be understood according  to Yin-
Yang patterns. When a disease develops quickly, it is in the acute or
Yang stage. As the disease becom es chronic, it passes into the Yin
stage. Usually acute diseases aect the supercial functions or
surface of the body, where they encounter the rst line of defense,
the wei Qi. If the disease overwhelms the body’s resistance and
penetrates to deeper, second ary layers, the disease enters a Yin or
internal stage. Regardless of where the disease is located or how
long it has existed, it can be classied according to its eects. If the
symptoms are very extreme or severe, the disease is considered an
excess illness, and excess belongs to Yang. If the symptoms are mild
or diuse, it is a deciency syndrome, which belongs to Yin. (see larger image)
OceanofPDF. comReading the Patterns: DiagnosisCHAPTER FIVE
READING THE  PATTERNS : DIAGNOSIS  THE
DOCTOR  AS DETECTIVE, AS ARTIST
Illnesses may be identical but the persons suering from them
are dierent. The … emotio ns and the … excesses aecting
people are not the same. Some people may be strong and others
weak as far as their Qi or the condition of their body is
concerned. …  One’s nature may be tough or soft, one’s sinews
and bones may be rm or brittle  … there are patient s who
suer in their heart from grief, and others who enjoy happ iness. If one treats all those patients who appear to suer from one
identical illness with one and the same therapy, one may hit the
nature of the illness, but one’s approach may still be exactly
contraindicated by the inuences of Qi that determine the
condition of the individual patient’s body. …  Physicians
therefore must carefully take into account the dierences
among the people and only then decide whether the thera peutic
pattern they employ suits  … the individual constitution on the
basis of the criteria mentioned above. Unpublished translation of text by Hsu Ta-ch’un in
1757, translated by Paul Unschuld and presented
in a lecture at the International Acupuncture
Symposium, San Francisco, March 30, 1987. DIAGNOSIS IS THE FIRST STEP IN MEDICAL PROBLEM-SOLVING, ITS TASK IS to
organize a complex set of variables and interpret the relationships
among them. Traditional Chinese categories, techniques, and
objectives dier from what we are used to in the West. The
categories are drawn from Yin-Yang  and Five-Phase  concepts, thetechniques do not rely on technology, and the objective is to
formulate a picture of healthy and distorted patterns of function
rather than named diseases related to a single cause. Like the detective, the doctor unravels mysteries and solves
problems by chasing leads, following hunches, and gathering
evidence. Information is collected, sifted, and classied according to
relevant categories, then interpreted to formulate a hypothesis. Examination uncovers the raw data, and diagnosis explains what,
how, and why events occur red in order to determine appropriate
therapy. Like the police artist who gathers bits of memory from witnesses
to sketch a composite drawing, so the doctor relies on history,
observation, and discussion. The artist incorporates the data into a
preconceived model of human form that shows how bones, muscles,
skin, and hair t together. With each new piece of information, the
drawing alters to more closely resemble the suspect. The doctor
employs the intuitive skills and logical techniques of both the artist
and detective, using theoretical constructs to organize and integrate
information. It usually takes more than one construct to describe reality. Diagnosis employs many distinct yet overlapping frames of
reference to establish the criteria and methods of assessment. Chinese medicine, like Western medicine, searches for causes. The
dierence is that in Chinese medicine, causes are really descriptions
of underlying relationships rather than descriptions of material
agents or pathogens. The Five Adverse Climates  and Emotions  are
often translated into English  as “causative factors,” yet they do not
represent material things like bacteria or viruses. Instead they
describe groups of symptoms  and subjective states. There is no way
to detect or verify these pathogenic inuences excep t by their
manifestations. These phenomena are classied within the broad
parameters of Yin-Yang  and Five-Phase Theory. Greater
dierentiation is elaborated through the more specic concepts of
Qi, Moisture, and Blood, the Eight Guiding Principles, and the
functional models of the Five Organ Networks. Each set of diagnostic parameters provides one dimensio n of the
total picture, the way cameras on a movie set record the same scene
from a dierent angle. Each method conrms and validates the
others. These points of view parallel each other and interact through
their mutual correspondence to the fundamental concepts of Yin-
Yang and Five-Phase Theory. Like the editing room in which the
footage is spliced together, a diagnosis becomes one person’s
seamless moving story. There are many possible combinations and permuta tions of
interacting variables. This chapter illustrates methods and
techniques of information gathering and the process by which a
complex array of symptoms, signs, and other characteristics is
interpreted. CATEGORIES OF  STRESS AND THE  GENESIS OF  DISEASE
Efrem studied in China at the Kunming Railway Workers Hospital in
the midst of an icy winter. Because it was almost as cold indoors as
out, he took notes wearing gloves, periodically wrapping  his hands
around a hot cup of tea. A tense and downhearted young man
walked into the hospital acupuncture clinic complaining of
numbness and immobility on the left side of his face. The left corner
of his mouth drooped, interfering with his speech. Terse and
reticent, he appeared unhappy as well as worried about his
condition. He reported that he had spent much of the previous day
riding his motorcycle, whipp ed about by the harsh cold wind. The
doctor placed  needles in points corresponding to the areas of
paralysis, warming the area with a lighted moxa stick. She also
inserted needles on the top of his feet in a point on the Liver
meridian. Efrem asked why she included these distal points. She
replied that the young man felt angry and depressed following a
disagreement with his family and had torn o on his motorcycle to
relieve his frustration. She felt that his emotional state had
predisposed him to being injured by the cold wind. Treating theLiver channel would help to loosen the Qi that had become blocked
by prolonged frustration and unhappiness. A disturbed emotional state, harsh weather, and imprudent
behavior comb ined to adversely aect the health of this young man
in Kunming. Generally, Chinese medicine recognizes emotions,
climate, and life-style as the primary sources of pathogenic stress. Sudden changes in weather or prolonged exposure can leave the
body vulnerable to attack by wind, heat, dampness, dryness, and
cold. Intense, persistent or suppressed emotional reactions such as
anger, joy, rumination, sorrow, or fear can cause a disruption of the
circulation of Qi and Blood. Misuse of the body through overwork,
overuse of the senses, or prolonged sitting, lying, or standing wastes
the Qi and injures the Blood. Overindulgence in or neglect of dietary
and sexual needs depletes Vital Essence. THE FIVE CLIMATES
The Five Climates  correspond to the cycle of the seasons. When a
person exhibit s internal response patterns analogous to external
climatic conditions, Chinese medicine postulates that a person has
that condition: that climate exists internally. Cold, for example,
makes things  contract. Contracted blood vessels constrict
circulation, chilling the body and producing a craving for warmth. When symptoms correspond to those produced by cold, Chinese
medicine describes a person as manifesting a condition called Cold,
regardless of whether actual exposure to external cold caused the
condition. An adverse intern al climate can be unrelated to outside
weather. An inhabitant of the Antarctic can manifest a condition of


 never come in contact with them) will soon become extremely de licious and satisfying; so
much so, that the appetite will demand no other. When this condition is attained foods begin to perform
their natural functions. They de legate to the body all their
latent powers and energies. They bring it to the highest
degree of development of whic h it is capable. Language fails
to describe the difference betw een the emaciated dyspeptic,
who is fed on the so-called "fat of the land," and the rugged,
robust, red-blooded individual  who subsists entirely upon
nature's unchanged, elementary foods. FOOD PRODUCTS. THAT type of life to which man belongs, if traced
chronologically from age to age, and geographically from
land to land, will be found to have  originated in the tropics, or
the warmer belts of the earth's surface. His primitive food was
plants. As the ages progressed and he ascended a little farther up
in the scale of evolution, he added fruits, and further on nuts,
to his dietary. So far as his physical needs were concerned,
this combination, plants, fruits and nuts, composed the most
perfect diet he has ever subsisted upon. There are numerous
forms of anthropoidal life in these southern climes that bear
testimony to the wonderful strength, agility and endurance
that can be builded from these simple foods. In some parts of
Africa there is a type of gor illa which subsists entirely upon
these foods in their natural state, and which can twist with his
two hands the barrel of a Springfield rifle into a shapeless
mass in an instant. Every step that man has taken in the long and devious
road of civilization, added to his love of travel and romance,
and his instinctive curiosity, and unsatisfied desire for
something—anything he did not possess. Every step that he took beyond the limits of his own
country involved the question of food. Especially as he
migrated northward the storing of food products to tide him
over from season to season became a question of very great
importance, one that involved the question of life and death. All the faculties were employed almost wholly in his
endeavor to solve this one dominant question. He began to
think, to study, to experiment.. He had emigrated beyond the limits of his native land,
where he could live from the bountiful prodigality of nature. He found himself confronted by all the hazardous vicissitudes
of climate and vegetation. Root s, herbs and every vegetable
thing was tested as food, and during periods of famine and
hunger, in sheer desperation he slew and preyed upon even
animal life. It is certain that the custom of flesh eating among the
ancients began with the direst necessity, with the choice
between that or death by starvation. The first cereal product known to history was a small
seed or berry, the product of a wild grass called sativa or
sativum. From triticum sativum was developed the wheat
plant; from orysa sativa came the rice. These two great
staples came substantially from the same root. The one
planted in the more northern latitudes produced the wheat,
while the same plant in the tropical and semi-tropical regions
developed the rice. It was during the time that man was sorely put to it to
find and produce foods which he could store for winter use,
probably, that foods classed as legumes, that is to say, every
product that grows in a pod, of the bean and pea variety, became so highly developed and universally used. There are
about 7,000 species in the legume family contained in about
450 different genera. The enormous variety of things that could be used as
food because they would sustain life, which had been
discovered by mankind in his more primitive years, were
passed on from generation to generation and mixed, crossed
and combined to appease the appe tite of the wealthier classes. Besides this extensive bill of fare that had been discovered
and compiled from necessity, the earth's surface was again
scoured to find things that would tickle the palate of the
priests and rulers of the Oriental world. The natural trend of civiliz ation is to group people
together in communities, settle ments and cities. The natural
tendency of this, under ancient, and even our present social
system, was to concentrate wealth, the result of which is
always the division of society into two classes, namely,
producers and non-producers. This condition left its mark  upon the inhabitants of
ancient cities. Idleness sought employment and entertainment
in many forms of dissipation, the most prominent of which
was feasting—eating and drinking. The ancient Romans at
their feasts would eat as long as they could comfortably sit
up, and then lie down, and in this position finish their feast. Then they would repair to a vomitorium, where they would
disgorge themselves. The result of this was mental and physical decay among
the wealthier classes. It was at this time that Augustus Caesar
was changing the Rome of brick to the Rome of marble, and
she was boasting that her art,  language and literature were
ornamenting and civilizing the world, when in reality among
her wealthier classes was being sown the seeds of her
ultimate decline. Our present methods of sustaining life from food are but
a mirror made from the fragments of man's past and curious
history, in which the student  can see reflected through the
ages that have gone the primitive man and the food and habits
which brought him to such a high degree of physical
perfection. During the whole life of primitive man he would not eat
more than a half dozen different varieties of food, while it is
estimated that the average American can select from 1,000
articles. It would be impossible, as well as useless, to try to
enumerate all the articles used as food, and especially to
attempt to give their analyses or nutritive values. All we wish
to show are the reasons why man has become so omnivorous. We want to make him think. We merely want to give him
material out of which he can weave his own conclusions. We want no one to accept our theories of the food
question without thorough investigation and study. If he does,
he will eternally be wavering between two opinions, and like
all those who bestride great questions, will never accomplish
anything of value on either side. "RAW" FOODS. FOODS  that have ripened and been brought to a state of
maturity by nature cannot cons istently be called "raw." The
origin of this word was the e ffort to describe something that
was unfinished, that was crude, that was rough, or in some
way objectionable. Think of applying this ugly word to a luscious bunch of
purple grapes swinging to and fro in bowers of green. Or to a
hickory nut that has ripened in the top of a mountain tree,
whose life-giving properties have been filtered through a
hundred feet of clean, white wood. Or to a delicious apple, or
peach, reddened, ripened and finished,—nursed in the lap of
nature, rocked in her ether eal cradle, and kissed from the
odorous blossom of infancy on to maturity by the soft beams
of the life-giving sun, the Parent of all light and life. These things are finished, read y for use; they are perfect,
they are not raw, they are done; and when they are cooked
they are undone. They are as far removed from their finished
and done condition as if they were green or but half grown. In the true sense of the word, cooking that which nature
has ripened in reality renders it raw—hopelessly raw. The
Standard Dictionary says that raw means uncooked; but
dictionaries are made by men. They record as true whatever
becomes a custom, and if custom  makes an error, then the
dictionary makes an error. If custom were to make raw mean
finished, the dictionary would accept it as true. Language is a thing of growth and development. It is an
oral effort to express our emotions, our hopes, fears, joys,
sorrows and sympathies. Language is continually being born
and continually being buried. We cannot accept the sweeping statement that all things
are raw that are not cooked, though a thousand dictionaries
were to say so. An uncooked beafsteak could, with much consistency, be
called raw. It looks raw and tastes raw. In the sense that the
skin worn from the shoulder of a horse by a rough collar
makes a raw place, so is an uncooked beafsteak raw. But this
word cannot be made to truthfully describe fruits, nuts and
grains in a perfect state of maturity. They have been finished
by nature, by some supreme intelligence, and sown with
prodigal hand over the face of the earth, and man has become
the beneficiary thereof. And none of his work and puny
efforts can possibly improve them. ECONOMY—SIMPLICITY. IF there were nothing else to recommend the use of uncooked
foods except simplicity and economy, it would be quite
enough. There is nothing more complicated—more laborious
and more nerve-destroying, than the preparation of the
alleged good dinner. There is nothing simpler, easier and
more entertaining than the preparation of an uncooked dinner. The largest eating place in