eager to dominate with thoughts like “I am what I have, what I do, and what
others think of me.” If you can remain quiet long enough, God’ s voice will
penetrate with messages such as “None of these things will bring you
happiness, they are only illusions, I am your only source of peace. This is
your highest self speaking, this is the spiritual solution to all problems
related to attachments.”
In order to be genuinely happy there is only one thing to do. That is to
deprogram yourself and permanently get rid of those low ener gy
attachments. Now remember, an attachment is not a fact, it is a fantasy in
your head which you have come to believe is real. It is genuinely possible
to live in bliss without those attachments. Practice not saying or thinking
that you must have a certain someone or something in order to be free of
despair. Replace those phrases with the attitude you take to a sunset, a bird
in flight, a glorious garden of flowers. Y ou love them for what they are, you
release them from any demands you might make on them and you enjoy
them without clinging to them. Do this, and despair that depends on
feelings of not having what you need will be undermined and disappear. To
rid yourself of attachments you simply have to drop them. Y ou do this by
reminding yourself over and over that you falsely believe that the cause of
your unhappiness is that some one or some things are missing from your
life. Unhappiness and despair are ideas. You can keep and love all the objects of your attachments without
renouncing any of them. Y ou can love in an underlying way and feel
peaceful and unthreatened. This is precisely how God loves you. Unconditionally. No attachments. In short, the way to eliminate despair is to
drop those attachments and relax in the knowing that your highest fastest
vibrating self does not need  any thing or any one in order to be fulfilled. Moving into God’ s ener gy field of nonattachment provides you with the
hope of transcending despair. This means loving everything, including your
suffering. Why love suf fering? Because it of fers you the opportunity to
witness, rather than receive, despair. OBSER VING YOUR DESP AIROne of the great teachers in my life, Nisar gadatta Maharaj, once said, “As
long as you identify yourself with the body-mind, you are vulnerable to
sorrow and suf fering.” My conclusion from this is that we must learn to be
a witness to our body-mind and to all its demands. When I stand back and notice myself I am no longer identifying myself
with the material world. Thus I am not vulnerable to the sorrow, suffering,
and despair that exist in the physical world. In this way I bring a sense of
hope and optimism to the illusion of despair. I observe my body-mind and
silently say something like this, “Just look at W ayne now, he is actually
believing that his despair is real. He acts as if this is really him going
through this, when in fact I am really him watching this entire plot emer ge. If he would only stop and reconnect to spirit, he would awaken from his
despair immediately.” As the witness you are not vulnerable because you
see yourself from a dif ferent place. It is also possible to bring this attitude of the observer to help others who
are locked in the torment of their despair. Tell someone to take a step back
in his or her mind and to just notice what he or she sees. In this way, you
help that person shift from despair to observation. I find it useful to
persistently remind myself that I am the noticer rather than what I notice. This allows me to bring the higher/faster ener gy of spiritual awareness to
any scene in which despair is present. CAN I REALL Y LOVE MY DESP AIR? Think about this. Suf fering ends when you stop thinking of it as suf fering. In the words of the Indian saint Sivanda: “If you train yourself to rejoice in
suffering, if you think that everything is done by God for one’ s own
betterment and uplift, if you welcome pain as a messenger of God to make
you remember Him... then pain will not be pain anymore. Suf fering will
not be suf fering anymore.”
As you ponder these words be sure to emphasize the conclusion. Pain and
suffering do not exist when viewed from the perspective of God. That is,
when you move into spiritual ener gy, the things you despair over dissolve. This thing you have called suf fering is really a wonderful blessing. Itteaches you to turn to God, or to raise your vibration up to the frequency of
spirit and to bring that loving spirit into the picture in the present moment. I can honestly say that most of the things that once caused me to despair
and suf fer in my own life were my greatest moments of growth and my
introduction to devotion. I had to learn that the purpose of what I then
called suf fering was to burn up my ego and become more purified in the
process. Those low points of my life provided me with the ener gy to propel
myself to a higher place. If we could know in the midst of our suf fering that
the experience was a necessary prelude leading to a spiritual advance, then
we could rejoice in that “suf fering” as Sivanda suggests. If you could stop right in the center of feeling despair and send love, you
would almost immediately know the reason for going through this despair. Even better, you would no longer think of it as despair. Voilà! You have
nullified the illusion of sorrow by bringing the frequency of love to bear on
the problem. In short, you are not here to moan and cry about the miseries
of the human condition, but to change them through love, strength, and the
vitality that is already present in you. This is bringing hope to despair. This
is actualizing a spiritual solution to the illusion of despair as a problem. For
many this sounds like a feasible cause of action. However, there are
millions of people who insist that this is impossible when one suf fers from
the ultimate despair, depression. ENDING DEPRESSION WITH HOPE
Relatively speaking, depression is a contemporary phenomenon. T oday,
more than ever before, there is a lot of talk about depression. I have seen
estimates that as many as twenty percent of the population of developed
nations suf fers from depression. And there are degrees of this phenomenon. Clinical depression is reportedly the most serious, where people cannot
function in their daily lives and are on suicide watches. All due to this
monster called depression! Yet depression itself does not exist. Y ou cannot bring home a container of
depression to examine, clean up, and eliminate from your life. There is no
depression per se, there are only people thinking depressing thoughts.Certainly there are people who are convinced that they suf fer from
depression. There is an entire pharmaceutical industry devoted to mass-
producing drugs to combat this diagnosis. In many cases medication
appears to reduce the symptoms  of despair or hopelessness, such as poor
appetite, sleeplessness, a lack of self-esteem, and a general feeling of ennui. Some professionals say depression is psychological, others insist that it is a
chemical imbalance. But one thing is sure, in our industrialized western
world, we believe depression is a very real problem. In a classic book, From Medication to Meditation, Osho writes, “the
problem of depression is not in underdeveloped countries—in the poor
countries, people are still hopeful—it is only in the developed countries,
where they have everything that they had always longed for.... They have
achieved the goal—and this achievement of the goal is the cause of
depression. Now there is no hope: tomorrow is dark, and the day after
tomorrow will be even darker.”
If you have been trained to believe that your worth is in all this external
stuff, then when you begin to feel that you have nothing more to gain, that
the challenges of life are all met, and see that you can have any material
thing you want, then you lose your inner spark of life. Y ou may or may not
already have all the stuf f. The point is that you are in a time and a culture
that stimulates your desire to compete for more of it even when it is
meaningless. In a society that is taught to run after dollars, and everywhere
there is this frantic push for money and all that it can buy, you begin to
postpone even glancing at the beauty and grandeur of nature, other human
beings and all of life. A contemplative spiritual life of communing with
God and knowing your higher self is set aside in favor of attracting more
money, yet the money does not give the satisfaction. When your emphasis is the inner spiritual ener gy of love, peace, rejoicing,
cheerfulness, celebration, and kindness, you cannot know debilitating
depression. Putting spirit aside and pursuing dollars in the mistaken belief
that money can purchase anything and everything, leads you to the
discovery that you cannot purchase what you really crave the most. If your
entire life is devoted to that which you know in your heart is meaningless,then you give birth to the mental process we label depression. An illusion to
be sure, but something you will believe, nevertheless. Gradually, this


 could be facing a lifetime of corrective
10surgery". Given the state of my health at the time, I couldn't envision that 'lifetime'
meant anything more for me than a few additional years of mind-numbing pain and
misery before my body finally gave out. After nearly a lifetime of illness, these last episodes in my late thirties and early
forties seemed like the final blow, and in all honesty I felt that there was no way
out and no hope in sight. No matter how many times I'd been assured by my
doctors  that  drugs  and  surgery  would  cure  the  endometriosis  and  my  other
disorders and make it possible for me to live a normal life, the doctors had been
proven wrong. A few weeks later, when I heard that one of my friends from the cáncer clinic had
died in his sleep, I felt sad for his family, but happy for him, because he was finally
free of his pain and suffering. In many ways, I felt that he was the lucky one and I
almost wished that the same thing would happen to me; it seemed that death would
have  been  a  blessing,  especially  so  that  my  family  could  be  freed  from  the
seemingly neverending burden of my illness and be able to get on with their lives. Sitting alone and discouraged one morning, I glanced up dismally from  a book I
was reading when my husband came in the room. "I've got something else we can
try, honey," he chirped enthusiastically, and proceeded to describe his conversation
with a woman who had cured herself of a serious and reportedly incurable kidney
disorder by using an unusual therapy. "Whaaat", I responded, after he told me what
the therapy was - "I don't think so", I said, and went back to reading my book. But after several more days and many more horrible episodes of pain and drugs,
my husband handed me a small book and said, "You've got to try this". I picked up
the book and began to read. The small, unpretentious-looking book was full of fascinating stories about people
who had been cured of even the worst diseases with a seemingly strange and little-
known natural therapy. The therapy seemed incredibly effective, yet I still felt
reluctant  to  try  it. But  as  I  read  further  on  in  the  book,  the  stories  were  so
compelling and the therapy was so simple that suddenly, it didn't seem strange or
preposterous to me anymore. And at this point in my now nearly futile existence, I
knew I had absolutely nothing to lose by trying it - so I did. 11From the first day I began the therapy, to my immense surprise I got almost
instantaneous relief from my incurable constipation and fluid retention. Within a
week, my severe abdominal and pelvic pain was unbelievably gone. The chronic cystitis and yeast infections (internal and external) son disappeared
and food allergies, exhaustion, and digestive problems all began to heal. After a few more months of the therapy, I noticed that amazingly, my colds, flu,
sore throats and viral symptoms, all of which had resurfaced and become chronic
after the surgeries, now rarely made an appearance. My hair which had fallen out
in  handfuls  after  my  fifth  surgery  became  thick  and  lustrous,  my  weight
normalized, and my energy and strength increased so markedly that I was even
able to work again. Last summer, I hiked four miles into the Grand Canyon. For the first time in many
years I can swim and even comfortably ride horseback or on my mountain bike for
hours at a time – all formerly unimaginable activities. Much to my own and my
family's amazement, I am back at work and after 30 years of almost non-stop
illness, I have a rich, full life again – and all because of an unbelievably simple and
effective natural medicine that almost none of us even knows exists. This natural therapy became, for me, a priceless gift of health, as it has for many
others. It  gave  the  fastest,  most  dramatic  results  of  any  natural  or  man-made
medical treatment I have ever tried and was truly the miraculous happy ending to
my  long  story  of  illness  and  failed  medical  treatments. By  using  this  simple,
natural medicine, along with other natural healing approaches such as homeopathy,
herbs, good nutrition and rest, I have been able to remain consistently disease-free
and I feel better and stronger than I have ever felt in my life since that fateful day
in July so many years ago. And even though this natural medicine seemed so peculiar to me at first, I later
discovered, to my surprise, that medical researchers have been intensively studying
and using this medicinal substance for decades. As a matter of fact, unknown to the vast majority of the public, this incredibly
simple and wonderful natural treatment is a well-proven medical therapy that has
been used extensively and successfully throughout the twentieth century by doctors
12and researchers from many different branches of medicine all over the world and
has been shown to be amazingly effective in treating a huge variety of illnesses. It's time that all of us should know about this therapy and about the medical
research findings on this truly remarkable natural medicine, which is why I have
written this book. Up until this point, whenever anyone wrote or talked about using this substance for
healing, they've been told that it's just an unproven folk remedy or 'old wives tale'. But as you'll discover in the following pages, this is completely untrue. The truth is
that  doctors  and  medical  researchers  for  years  have  scientifically  proven  the
tremendous effectiveness of this natural medicinethey just haven't told us about it,
for reasons which we'll discuss later on in the book. This simple, natural method may seem less glamorous than comercial drugs and
space-age surgical techniques because it's not glorified by the press or hyped by
sophisticated,  sugar-coated  advertising  themes. But  when  all  the  man-made
medicines in the world can't help, people like myself have been eternally grateful
to find that nature has provided this safe, painless solution to even seemingly
incurable illnesses. In  this  age  of  hi-tech  drugs,  plastic  body  parts  and  mechanized  medicine,  I
sincerely hope that all of us can become more open and accepting of this natural
way of healing the body, and that the information provided in this book will help
all of us to learn more about, (what I can unreservedly say), is the best natural
remedy to disease and illness in existence. CHAPTER  2
13WHAT MODERN SCIENCE KNOWS  ABOUT A MIRACLE MEDICINE
(AND ISN'T TELLING)
Although  the  knowledge  and  research  findings  on  this  extraordinary  natural
medicine have largely remained in the files of medical researchers in our century,
there are people who have inadvertently discovered the incredible healing power of
this substance and  have used it to heal themselves:
"I  was  officially  diagnosed  with  Adenocarcinoma  (cancer)  of  the  chest  with
possible infiltration of the left lung two years ago. Soon after I was diagnosed, I
was hospitalized because my lung had filled with fluid and collapsed. I was in a
desperate struggle to stop the production of the fluid, in addition to which I was
terribly constipated and uncomfortable. Then I came across information on this particular natural therapy. As soon as I
had ingested the [fluid] it was miraculous. My bowels immediately began to move
again. The  relief  was  incredible  and  the  fluid  production  in  my  lung  also
subsequently soon died down to the doctors' amazement. They had no recourse but
to remove my chest tube. They wanted me to consider chemotherapy, radiation or
surgery but I refused and signed myself out of the hospital. Needless to say I am still here after two years even though my parents were
informed I had only four months to live after the diagnosis. I had used a number of
holistic approaches (colonies, herbs, etc. ) but to be perfectly honest I know it was
the internal and external use of [this fluid] which has saved my life. " — Mr. R.,
New York
"I was diagnosed as having rheumatoid arthritis at the age of twentyeight. The
pain and swelling in the joints of my hands was unbelievable. I also suffered from
migraine headaches since I was eight years  old and it was very common for me to
take a bottle of Excedrin with me everywhere I went. I never left my house without
that bottle. I had also developed a severe weight problem over the years and had
gotten up to almost 200 pounds. 14Finally, I met someone who told me about this natural miracle therapy, but the
best miracle of all is me. I started taking  [this fluid] and four and a half months
later I weighed 130 pounds. I lost 68 pounds. My arthritis is gone, my headaches
are gone and I feel like I'm 20 years old. ”
— Mrs B


about our situation and no one else can help. It is hopelessness and
helplessness. It is associated with such thoughts as: “Who cares?”; “What’ s
the use?”; “It’ s boring”; “Why bother?”; “I can’ t win anyway.” This is the
role exhibited by Eeyore, the glum character in “W innie the Pooh” cartoons
who says: “Oh well. W on’ t do any good anyway.” Discouragement. Defeat. Impossible. T oo hard. All alone. Give up. Isolated. Estranged. W ithdrawn. Cut of f. Desolate. Depressed. Depleted. Unfulfilling. Pessimistic. Careless. Humorless. Meaningless. Absurd. Pointless. Helpless. Failure. T oo tired. Despair. Confused. For getful. Fatalistic. T oo late. T oo old. T oo young. Mechanical. Doomed. Negative. Forlorn. Useless. Lost. Senseless. Bleak. Blasé. The biologic purpose of apathy is to summon aid, but part of the
feeling is that no help is possible. Much of the world’ s population is
functioning on the level of apathy. For them, there is no hope that they will
be able to meet their basic needs, nor will help be forthcoming from
elsewhere. The average person is often apathetic in a number of areas in life, but
only periodically faces overwhelming apathy about their whole life
situation. Apathy indicates a lack of life ener gy and is close to death. This
was observed during the W orld W ar II blitz of London. Infants were
removed to nurseries and remote safe sections of England where their
physical, nutritional, and medical needs were well attended. However, theinfants developed apathy and began to fail; they lost their appetites and the
death rate was high. It was discovered that apathy resulted from a lack of
nurturing and emotional closeness to a mothering figure. It was an
emotional state and not a physical one. W ithout love and af fection, they lost
the will to live. In our country, we see depressed economic areas where an entire local
population goes into apathy. When people from such areas appear on the
television news, it is often with such comments as, “When the welfare
check runs out, I guess we just face starvation; there’ s no hope for us.”
Feelings of apathy about the letting go technique itself may appear as
resistances. These may take the form of attitudes and thoughts such as: “It
won’ t work anyway”; “What’ s the dif ference?”; “I’m not ready for this
yet”; “I can’ t feel”; “I’m too busy”; “I’m tired of letting go”; “I’m too
overwhelmed”; “I for got”; “I’m too depressed”; “I’m too sleepy.” The way
out of apathy is to remind ourselves of our intention, which is to get higher
and freer, to become more ef fective and happy, and to let go of the
resistance to the technique itself. “I Can’t” vs. “I W on’t”
Another way out of apathy is to look at the payof f we are getting out of the
apathetic attitudes. The payof f may be in the face-saving excuses to cover
up what is actually fear. Since in reality, we are very capable beings, most
“I can’ ts” are really “I won’ ts.” Behind the “I can’ ts” or the “I won’ ts” is
frequently a fear. Then, when we look at the truth of what is behind the
feeling, we have already moved up the scale from apathy to fear. Fear is a
higher ener gy state than apathy. Fear at least begins to motivate us into
action and, in that action, we can again surrender fear and move up to anger
or pride or courage, all of which are higher states than apathy. Let’ s take a typical human problem and trace how the mechanism of
surrender works to free us from an inhibition. Public speaking is one of the
most common inhibitions. On the level of apathy in this arena, we say: “Oh,
I can’ t possibly speak in public. It is way too overwhelming. Nobody will
want to hear me anyway. I don’ t have anything worth saying.” If we remind
ourselves of our intention, we will see that the apathy is merely covering up
fear. Now, the thought of speaking in public is frightening, not hopeless. This brings about a certain clarity. The facts are not that we “can’ t,” but
merely that we are “afraid.”As this fear comes up and is let go, we become aware of the fact that
we have a desire to do the very thing that we fear. Now when looking at the
desire, which is blocked by fear and perhaps compounded by some grief
over lost opportunities in the past, anger arises. At this point, we have
already moved from apathy, to grief, to desire, and up to anger. In anger
there is much more ener gy and capacity for action. Anger often takes the
form of resentment, such as resentment that we agreed to the public
speaking and now feel obligated to do it. There is also anger about our fear, which has blocked accomplishment
in the past, and the anger leads to a decision to do something about it. This
decision might take the form of a public speaking course. When we sign up
for a public speaking course, we have already moved up to the ener gy of
pride in that we have finally taken the bull by the horns and are doing
something about it. On the way to the speaking course, again more fear will
arise. As this is constantly acknowledged and surrendered, we become
aware that we have courage in our capacity at least to face our fears and
take action to overcome them. The level of courage has a lot of ener gy. That ener gy takes the form of
letting go of residual fear, anger, and desire, so that in the middle of the
speaking class, we suddenly experience acceptance. W ith acceptance there
is the freedom from resistance, which had taken the form previously of fear,
apathy, and anger. Now, we begin to experience pleasure. There is the self-
confidence of acceptance, “I can do it.” On the level of acceptance, there is
greater awareness of others, so that in the speaking class, we become aware
of the pain, suf fering, and embarrassment of others in the class and begin to
be concerned about them. W ith the emer gence of this compassion towards others, there is a loss
of self-consciousness. W ith the emer gence of selflessness come moments of
peace. On the way home from the class, we experience an inner
contentment, a feeling that we have grown, that we have shared with others. In the experience of sharing, we have for gotten ourselves for a few
moments and have been more concerned with the happiness of someone
else. W e take pleasure in the accomplishments of others. In this state, there
is a transforming grace, the discovery of our inner compassion, a feeling of
connectedness with others, and a compassion for their suf fering. W ith the
full development of this progression, we might then share with others how
we had a fear of public speaking, the steps we took to overcome it, thesuccess we experienced, the increase of our self-esteem, and the positive
changes in our relationships. This entire progression is the basis of a great deal of the power of self-
help groups: the sharing of inner experiences from the lowest to the highest
levels on the scale of emotions. That which in the beginning seemed
formidable and overwhelming has now been surmounted and handled, with
the resultant increase of aliveness and well-being. This increase in self-
esteem then spills over into other areas of life, and the increase in
confidence results in greater material abundance and capability in
vocational functioning. On this level, love takes the form of sharing and
encouraging others, and our activities are constructive instead of
destructive. The ener gy radiated out is then positive and attractive to others,
resulting in a constant positive feedback. Once we have experienced this progression up the scale of emotions in
any one particular area, we now begin to realize that it can be done in other
areas of limitation in our lives. Behind all of the “I can’ ts” are merely “I
won’ ts.” The “I won’ ts” mean “I am afraid to” or “I am ashamed to” or “I
have too much pride to try, for fear I might fail.” Behind that is anger at
ourselves and circumstances engendered by pride. Acknowledging and
letting go of these feelings brings us up to courage and, with that, finally
acceptance and an inner peacefulness, at least as it regards the area which
has been surmounted. Apathy and depression are the prices we pay for having settled for and
bought into our smallness. It’ s what we get for having played the victim and
allowed ourselves to be programmed. It’ s the price we pay for having
bought into negativity. It’ s what results from resisting the part of ourselves
that is loving, courageous, and great. It results from allowing ourselves


creative power) are removed." Satapatha Brahmana
"The Soma (moon) beverage is urine." The Vedic tradition links the use of hallucinogenic
substances and the drinking of urine. Soma was a
drink brewed from hallucinogenic plants. Which
·plant that was is still unknown, altho)..lgh many
suggestions have been made. The folluwing is stated
in the above mentioned book Plants of the Gods:
"The Rig-Veda definitely refers to urine-drinking
in the Soma ritual: "The swollen men piss the
flowing Soma. The lord~ with full bladder~ piss Soma quick with movement.·· J'he priests
impersonating Indra and Vayu, having drunk
Soma in milk, urinate Soma. In the Vedic poem~
urine is not offensive but is an ennobling metaphor
A clinic where urine therapy is practised in Kolhapur, India. Written above the entrance: Shivambu Nature Cure
Hospital. In India urine therapy is often called Shivambu,
the water of Shiva. The History of Urine Therapy in the East 35 of enzymes which support and stimulate an opti
mal functioning especially of the liver. This helps
the body to cope with a possible diseased conditi
on, even in the case of serious illnesses such as ma
laria. He told me that for that reason he also half
jokingly advises his patients to eat like a cow when
applying urine therapy in an intensive form in case
of a serious illness. The serious undertone of this
advice is, of course, that a mainly raw-food, veg
etarian diet enhances the healing effects of one's
own human urine used for drinking. I found the following quotation on the use of
cow-urine by a certain Abbe Dubois in Mother
India:
"'Urine is looked upon as the most efficacious for
purifying any kind of uncleanness. I have often
seen... Hindus following the cows to pasture,
waiting for the moment when they could collect the
precious liquid in vessels of brass, and carrying it
away while still warm to their houses. I have also
seen them waiting to catch it in the hollow of their
hands, drinking some of it and rubbing their faces
and heads with the rest. Rubbing it in this way is
supposed to wash away all external uncleanness,
and drinking it, to cleanse all internal impurity.' Very holy men, adds the Abbe, drink it daily." (From: Mother India, Katherine Mayo, Harcourt,
Brace and Co., New York 1927, p.225)
38 Nectar of Immortality 3.2 Medical Use of Urine within
Buddhist Tradition
References to urine therapy can also be found in
the Buddhist and Taoist traditions. Buddha himself
had a thorough knowledge of Ayurveda and was
aware of the power of urine therapy. In the Bud
dhist document, Mahabagga, it is said that Buddh ·
advised the use of urine in case of poison by a snake
bite. Milarepa, the great Tibetan Buddhist yogi saint,:
once said: ·
"At times when I am thirsty, I drink pure blue
water. At others I rely on my own secretions. Frequently I drink the flow from the Fountain of
Compassion. Quite often I sip enchanting nectar of goddesses." Urine therapy was possibly spread throughout
Tibet, Mongolia and China along with Buddhism. Many lamas (Tibetan monks) easily attained the
age of one hundred with the help of urine. One of
the well-known climbers of Mount Everest, Sir
Morris Wilson, had also heard about the use of urine
from the lamas. He practised urine therapy during
his expeditions by drinking urine as well as mas
saging it into his skin. He was therefore able to
withstand all the rigours of the difficult trek. I came a.~ross a number of Tibetan monks a few
years ago while waiting for my plane back to
Amsterdam at the airport in New Delhi. With the
help of an interpreter, I asked them if they knew about urine therapy. They proceeded to tell me
that although they did not usually drink their
own urine, they did drink the urine of one of the
higher lamas if one of the monks fell ill. They be
lieve that urine from one of the higher lamas is
purer and cleaner. Purity of mind is always con
nected with physical purity in the Eastern tradi
tion. I spoke with people in India who practised an
intensive Vi pas sana meditation and simultaneously
applied urine the.t.apy. They noticed that over the
F,Ourse of the ten-day Vipassana meditation their
~rine became clearer and purer. Research on acid
~lkaline proportions has demonstrated that stress
causes the blood and therefore the urine to acidify. fteduction or prevention of stress, brought about
by meditation, naturally improves the quality of
~he blood., Tibetan medicine sometimes prescribes urine
~herapy for the mentally ill, and includes an ancient
~radition in which urine is used for diagnosing
physical as well as mental symptoms, varying from
•imple (physical) ailments to possession by demons
and spirits. In her book Tibetan Buddhist Medicine and Psy
chiatry, Terry Clifford refers to the use of urine ~n a
number of prescriptions. These prescriptions are
found in the Gyu-zhi, the most important medical
document in Tibetan medical literature. Clifford
believes that the use of urine is one of the many
lnfluences of Ayurveda on Tibetan medicine: ''Urine
~as extensively used as medication in Ayurveda medi
:ine, especially for the mema::y ill"
The following are two prescriptions in which
reference is made to the use of urine: Gyu-zhi, from Chapter 77
(on exorcising spirits)
"All these elemental spirits are swifiiV liberated
by the use of an edible ointment and snuff called
"medicine butter." It is compounded of:
the three chief fruits [Chebulic myrobalan-arura,
Be/eric myroba/an, Emblic myrobalan], sandal
wood, saffron crocus, bya-kri, the three hots [ginger,
long pepper, black pepper], cardamom, barberry,
pine, Fanacetum sibiricum, Holarrhena anti
dysenterica, pu-shel-rtsi [khus-khus or orchid],
white mustard, Indian valerian, juniper, lavender,
Piper chaba, Costus speciosus, hellebore, white
aconite, spang-ma, realgar, the "six urines"." (From: Tibetan Buddhist Medicine and Psychiatry,
Terry Clifford, Samuel Weiser Inc., York Beach
USA 1984, p. 181-182.) Gyu-zhi, from Chapter 78
"For disturbance from poison, rely upon a tablet
, made of:
dpa-ser, white aconite, red aconite, re-ral, turmeric,
"fragrant water" [urine]." (From: Tibetan Buddhist Medicine and Psychiatry,
Terry Clifford, Samuel Weiser Inc., York Beach
USA 1984, p. 188.) In an accompanying note this is further explained:
"Mix the powder of the above with red cow's urine. The cow must have been inside a house for seven
days and should have had clean grass to eat. The
urine should be taken at sunrise, then strained and
then boiled with the powder until it yields a thick
paste. Urine, especially that of a healthy and clean
The History of Urine Therapy in the East 39 about urine therapy. They proceeded to tell me
that although they did not usually drink their
own urine, they did drink the urine of one of the
higher lamas if one of the monks fell ill. They be
lieve that urine from one of the higher lamas is
purer and cleaner. Purity of mind is always con-
; nected with physical purity in the Eastern tradil tion. I spoke with people in India who practised an
~intensive Vi pas sana meditation and simultaneously
~applied urine thetapy. They noticed that over the
~course of the ten-day Vipassana meditation their
' rine became clearer and purer. Research on acid
';Plkaline proportions has demonstrated that stress
'causes the blood and therefore the urine to acidify. eduction or prevention of stress, brought about
by meditation, naturally improves the quality of
1the blood., Tibetan medicine sometimes prescribes urine
'therapy for the mentally ill, and includes an ancient
.tradition in which urine is used for diagnosing
physical as well as mental symptoms, varying from
simple (physical) ailments to possession by demons
: and spirits. 1. In her book Tibetan Buddhist Medicine and Psy
; chiatry, Terry Clifford refers to the use of urine ~n a
• number of prescriptions. These prescriptions are
found in the Gyu-zhi, the most important medical
document in Tibetan medical literature. Clifford
believes that the use of urine is one of the many
influences of Ayurveda on Tibetan medicine: ''Urine
was extensively


 responsible for clarity of perception and focus in the
mind. It governs intelligence and the ability to understand. Someone with a
lot of pitta in their prakruti will be disciplined, courageous, passionate, and
inspiring when balanced. Scott Blossom describes the pitta dosha constitution in this way:
Pitta types are dominated by the fire element, which makes them
innately strong, intense, and irritable. They tend to have a medium
build and endurance with powerful musculature. They often have
freckled skin that easily reddens in the sun, during exercise, massage,
and when blushing. They are strong willed and good at doing what they think is right. They approach work and play with the same intensity and
competitiveness. They are natural leaders and quick learners whose
ability to easily comprehend and master new skills and concepts can
make them judgmental or impatient toward people they feel are
slower or less focused than themselves. They have strong digestion and intense appetites, both for food
and challenges. If they miss a meal they are likely to become grumpy
and may take a “bite” out of somebody instead. It is common for
them to suf fer from health conditions such as inflammation, rashes,
acne, and loose stool. For balance, pittas need to manage their “fiery”
tendencies, channeling them in productive ways and learning to
recognize their destructive power. [*3]
During your second trimester you may experience more of the qualities
that come with an excess of pitta dosha, though a pitta imbalance can show
up any time during pregnancy. The changes in metabolism and increased
bodily heat due to pitta (hot, sharp, light, penetrating, or oily qualities) may
also lead to irritability, anemia, morning sickness, nausea, heartburn,
indigestion, bleeding tendencies, or trouble falling asleep. Watch for the following cues that your pitta is out of balance:
PHYSICAL  SIGNS
Inflammation (any “-itis”)
Skin rashes, hives, acne, sunburn, poison ivy that spreads, bug bites
that become inflamed
Heartburn, sour burps, acid indigestion
Loose stools
Ulcers
Hemorrhoids
Burning, irritated, itchy, bloodshot eyes
MENT AL AND EMOTIONAL  SIGNS
Anger, frustration, irritation, agitation, impatience
Overcompetitiveness
Tendency to be overly critical, judgmentalPropensity toward being manipulative and controlling of others
CAUSES OF PITTA IMBALANCE
Excess pitta can result from a diet that includes eating excessively oily,
spicy, and penetrating foods; eating while angry; or drinking cof fee, black
tea, or alcohol. Lifestyle-associated reasons for pitta imbalance include
living in a hot climate or being in the heat of summer months; being in the
active middle years of adulthood; being overscheduled (in professional or
personal life); having exposure to loud, aggressive sensory input (like
violence on TV); or engaging in highly intense interactions including
arguing, gossiping, manipulating, or debating. The pitta dosha also goes out
of balance because of exercising in a way that is intense, aggressive, or
overly competitive; practicing fitness activities in hot, humid environments;
or exercising during the hottest time of day. BRINGING PITTA INTO BALANCE
The key words to keep in mind for bringing pitta into balance are cooling,
calming, and content. In your diet, these qualities can be achieved in the
following way:
Favor nourishing, cooling, simple yet filling foods (summer harvest
foods or foods that are sweet, bitter, or astringent). Avoid caf feine, alcohol, spicy foods, fried foods. Eat in a peaceful environment. You can also try the following activities and lifestyle adaptations to
bring pitta back into balance:
Volunteer or perform acts of generosity (this helps you get out of
self-centeredness). Meditate daily. Avoid overbooking your social or professional schedule. Listen to calming music. Take time to rest every day. Laugh and smile more. Find ways to cool down: do self-massage with coconut oil; enjoy a
cool foot bath; take a cool shower; walk on the cool grass. Do intermediate or gentle yoga (during the cooler time of day). Do exercises such as belly breathing, long exhalations, alternate-
nostril breathing (see this page ), or the cooling breath (see below). Go swimming, spend time in nature, relax in the shade. Cooling Breath ( Sitali )
“Cooling breath” (Sanskrit: sitali) is a pranayama that can be
practiced on an empty stomach while in a comfortable seated
position. Stick your tongue out and roll the lateral edges upward to
form a tube. Inhale through the curled tongue, and exhale normally
through the mouth. KAPHA DOSHA: EARTH + WATER
Earth and water are the elements with the most density. When you think of
these elements, you may think of the qualities of heavy, slow, cool, oily,
dull, smooth, cloudy, soft, and stable. The common translation of kapha  is
“that which binds things” or “that which holds things together. ” Kapha is
the lubricating factor in the body, which brings the necessary moisture to
the brain, gastrointestinal tract, sense or gans, joints, and skin. It is
associated with the mucosal lining, or the myelin sheath, that protects thenervous system and is responsible for carrying hormones throughout the
body. It is responsible for all nourishment in general. When kapha is balanced according to your prakruti, you will experience
contentment, thoughtfulness, and generosity as well as the feeling of being
nourished, stable in your body and mind, and safe. Kapha dosha supports
memory, emotional calm, mental and physical endurance, and it allows you
to feel deeply, to empathize, and to be patient and compassionate. Scott Blossom summarizes the kapha constitution this way:
Kapha types have strong frames and are naturally athletic as long as
they are exercising regularly to manage their tendency to gain weight. The influence of the earth and water elements makes them innately
stable, compassionate, and loyal. They appreciate doing things in a
methodical, step-by-step manner, and prefer a regular routine in their
personal and professional lives. When imbalanced they can become unmotivated, stubborn, and
complacent even when change is necessary. Their metabolism tends
to be slow and their appetite for both food and stimulation is less
intense than vata or pitta types. They benefit from exposing
themselves to new environments, people, and occasionally fasting. [*4]
During pregnancy, a pregnant mama’ s increase in bulk—especially later
in pregnancy—is due to (and can lead to) excess kapha: slow, heavy, dull,
sluggish, cloudy, cool, and oily qualities. This may contribute to excess
weight gain, fluid retention, excess congestion, yeast infections, or excess
sleep. Kapha imbalance is most noticeable during the third trimester, when
baby is accumulating their fatty tissues and you, mama, may start to feel
like a little whale yourself. It is not uncommon to feel more cloudy, tired,
and inwardly focused in the last few weeks of a pregnancy. Watch for the following cues that kapha is out of balance:
PHYSICAL  SIGNS
Cold, cough, congestion; excess mucus and phlegmSpringtime seasonal allergies
A heavy feeling in the stomach, sluggish digestion, lack of appetite
Obesity and weight gain
Water retention, swelling, puf finess
Excessive sleeping
Yeast conditions
Lymphatic disorders
MENT AL AND EMOTIONAL  SIGNS
Lethargy, depression, lack of motivation (feeling stuck, hopeless, or
having heavy emotions)
Feelings of attachment or greed, hoarding
Stubbornness
Having a hard time saying no; being overly passive
CAUSES OF KAPHA IMBALANCE
Excess kapha can be traced to a diet of heavy, dense, thick, oily, sticky, or
cold foods; to overeating; or to a habit of eating to of fset emotions (like
indulging in sweets when depressed). Kapha also becomes imbalanced by
living in cool and wet climates and during the cool and damp of spring
months. A person’ s kapha time of life is considered to be the early or
childhood years. Excess kapha also results from a lifestyle that is sedentary,
lacks variety, or does not have enough physical or mental stimulation. Along the same lines, too little exercise and movement, exercise that is too
slow, and exercise that does not have enough heat and circulation can
contribute to an imbalance of kapha. BRINGING KAPHA INTO BALANCE
The key words to keep in mind for bringing kapha into balance are drying,
stimulating, and expressing. In your diet, these qualities can be achieved in
the following way:
Favor light, simple, cooked foods (spring harvest foods; foods that
are bitter, astringent, or pungent; steamed or grilled veggies; dry
grains such as millet, barley, and quinoa; and spices such as black
pepper, ginger, and cayenne). Eat in a loving environment. Include some caf feine in your diet if you wish (black tea, black
coffee). Avoid heavy foods including meat,


's lives.
Q: What is the significance of the concept of "like increases like" in the context of Ayurveda?,
A: The concept of "like increases like" is mentioned in the text as a principle for maintaining balance and harmony in one's life.
Q: What is the importance of communication with a midwife or doula during labor?,
A: The text does not explicitly state the importance of communication with a midwife or doula, but it does mention the importance of having a supportive partner or doula during the birthing process.
Q: What is the significance of the concept of "ojas" in Ayurveda?,
A: Ojas is mentioned in the text as a vital energy that is essential for maintaining health and well-being, particularly during pregnancy and childbirth.<|eot_id|><|begin_of_text|>Page 1 of  72 Metabolic Solutions Report
Terry Chamberlin, B.Sc., C.N.C., Bioanalyst                Nova Scotia, Canada                  msibio@yahoo.com               902-584-3810

SCIENTIFIC FASTING
The Ancient and Modern Key to Health

BY
LINDA BURFIELD HAZZARD, D.O. (Fifth, revised and amplified edition of Fasting for the Cure of Disease)
GRANT PUBLICATIONS, INC.
33 WEST 60TH STREET, NEW YORK, N. Y. 1927
Copyright, under the title of "Fasting For the Cure of Disease,"
by Linda Burfield Hazzard, 1908, 1910, 1915
COPYRIGHT, 1927
BY LINDA BURFIELD HAZZARD
All Rights Reserved,
Including all rights of Translation
into Foreign Languages

PREFACE

NINETEEN years have elapsed since the author issued her first volume dealin g with the prevention and relief of disease through
fasting and its accessories. In each of the three succeeding editions details were added, new discoveries recorded, and all f acts
tending to throw clearer light upon the practical application of what Dr. Edward Hooker Dewey termed the "New Gospel of
Health" were fully exploited. In this, the fifth revised and amplified edition of the work, it is hoped that, with greater de tail and
greater knowledge, still greater lucidity has been given in exposition of th e truths that underlie the therapeutic worth and
possibilities of the fast. The book is written primarily for the lay reader. Hence, whenever a surmise is made or an unproved theory advanced, the attit ude
of the mind of the author regarding it is plainly  displayed. Likewise, whenever absolute harmony has been accomplished between
theory and fact, no doubt is permitted the reader in statements of truth discovered. If science is to be defined as knowledge gained and verified by exact observation and corre ct thinking, the work in hand is purely a
scientific record. The human subjects presented to the author for guidance and care have in all instances been those for whom
medicine had done its best, or, if you will, its worst. Each case has been carefully obs erved; its organic condition and capabilities
determined as best they might, the patient was fasted, if this procedure were indicated; or his diet was suited to his needs and the
limitations of his organs. Therefore the results obtained are offered no misg ivings or apologies. In accomplishing her work the
author has been handicapped almost at every step by opposition that at times developed into persecution, and this by those wh o
should have been first to welcome the physiological truths which the text prom ulgates. The research made, especially that which
involved post mortem examination, was achieved only through sheer personal determination, assisted by a few broad minds in
authority And it is believed that these autopsies are unique in the history of the healing art, for the author knows of no other
investigator who has had opportunity thus to connect the organic consequence of disease directly with its origin. Moreover, e ach
body examined was, for more or less lengthy periods before death, free from drug dosage, offering for examination tissues
unaffected by recent artificial chemical stimulus or destructive change from similar cause. Human progress has ever been associated with constant discovery, and it would show not only deficiency in judgment but ac tual
mental incapacity to decry the achievements of earnest and conscientious seekers after truth among men of medicine. The autho r,
however, differs from these scientists in a number of respects, principally because she has always been of the opinion that  the
outstanding need of humanity is public health education; and, while she has indicated that medicine is finally awake to this need,
too many of its practitioners still are devoted to pathological rather than to physiological investigation. Heretofore t he day book of
the family physician consisted of a record of visits to households for the treatment of measles, scarlet fever, diphtheria, t yphoid
fever, or malaria. The man was educated to treat disease and knew little of preventive measures, sanitation, hygiene, or diet, nor
did his medical curriculum provide such knowledge. Too long has the medical doctor studied disease and death to the exclusion  of
health and life. Hence again it is stated that, while the facts presented in the text are intended primar ily for lay intelligence, yet,
since they are in all instances corroborated, earnest investigation should follow on the part of those men of science who are  not
bound by prejudice to reject every cult not sanctioned by the traditions and doctrines of their  own system of practice. Page 2 of  72 The aim of medical investigation for many years has been largely towards the classification of the symptoms of disease and th e
segregation of the micro -organisms discovered in its presence. Because of this the medical physician m ay and often does delay
specific treatment until symptoms develop to a point where what he considers an accurate diagnosis may be made. It is not tho ught
that any intelligent mind will differ with the author when she says that the first things to be consid ered in the sick -room, the first
things that the practitioner of natural therapy considers, are the possibility of recovery and the necessity for prompt and e fficient
action along lines that tend to the eradication of the cause of disease. The gospel of good health is based upon the principles of prevention of disease, and there will be found in the introduction to the
second edition of this work, published in 1908, these words: "No one knows better than the thinking member of the medical
profession that the time is at hand when prevention rather than cure will be the keynote of therapeutics." That this prophecy, for
such it has proved, is in part realized, is shown in the trend of thought in every recent article on the subject of medical p rogress in
autho ritative professional publications. The family physician now is urged to educate his patients and his community in preventive
measures, and so to place himself towards his clientele that his chief service will be one of keeping them well rather than o ne of
curing them when ill. This means that medicine, while still recognizing the specialist, also recognizes that the family physi cian as a
class must form the foundation of all true health service, and that he must maintain most intimate relations with those for whom his
guidance is required. This is exactly what the practitioners of natural therapy have been doing for the past half century and more. For they have e ver
contended that true perception of cause and effect is the mother of the physician, and tha t in this understanding there can exist no
doubt as to remedy. In other words, not man but nature is the doctor, and nature indicates her curative processes in the exis ting
state of disease. And they who follow nature in her physical law further contend th at whatever information they acquire of the
procedure through which natural curative processes are carried on shall freely be given to their patients, so that in the fut ure the
latter may in great measure be relieved of dependency upon professional guidanc e.

The upbuilding and the maintenance of the human body lie wholly with its individual possessor, and he should be cognizant of its
parts and of the conserving tasks which they perform to the uttermost degree of knowledge. Ignorance in these respects is a
universal fault resulting from the custom of depending upon others for specialized information. The message contained in the
pages that follow, if rightly perceived and executed, in large degree substitutes for a state of blind dependence upon unharm onized
fact and theory one of reliance upon self and natural law. LINDA BURFIELD HAZZARD
Wilderness Heights,
Olalla, Wash.

PART ONE : HISTORICAL

CHAPTER I
THE PIONEERS OF THERAPEUTIC FASTING IN AMERICA

DR. TANNER'S FORTY DAY FASTS:
FASTING EXPERIEN CES OF DR. E. H. DEWEY:
BRIEF ACCOUNT OF DR. HAZZARD'S WORK FOR THIRTY YEARS

IN THIS chapter the author proposes to speak of her personal acquaintance and friendship with those two pioneers in the cause  of
natural therapy whose names and deeds stand for th as do none other by reason of their intellectuality, their courage, and their
ability to grasp the fundamental truths which more or less accidentally were revealed to each of them approximately at the sa me
time. The chapter also purposes a short resume of the contribution of the author to therapeutic fasting and of the difficulties and
persecution to which she has been subjected. It is now about half a century since the newspapers of this country were filled with articles dealing with Dr. Henry S. Tann er and
his claim that he had gone


 the known are united in the
realization of the Self as God Immanent. You have to let go of the illusion that you know who you are. In the
Divine state, there is nothing to “know” about because you are it. That is a
difficult leap to make—but suddenly, it occurs of its own accord, and then
one is free forever. Uncertainty is replaced by endless delight. Human life is
then an endless comedy. Y ou’re not a “who” but a “what. ”
One reason for the seemingly endless delays on the way to enlig htenment
is doubt, which  should be surrendered as a resistance. It is important to
know that it is actually extremely rare for a human to be committed to
Spiritual Truth to the degree of seriously seeking enlightenmen t, and those
who do make the commitment do so because they are actually destined  for
enlightenment. Who am I. Who is asking. You find out who is asking, and that answers
the whole question. It’ s not a “who” but a “what. ”
To not acknowledge the Presenc e of God would be to negate the Allness
and Divinity of God; this is not possible for an enlightened being. At the last doorway to enlightenment stands the ego’s final challenge,
which is the central core belief that it is the source and locus of not only
identity but also of life itself. At that point, one is all alone and shorn of all
protection or comforting props,  belief systems, or even memo ry. There is
solely available within one’s aura the high-frequency vibration of the
consciousness of the Enlightened Teacher, with its encoded Knowingness. The last step is intuited as a finality from which no turning back is possible,
and thus there is consternation at the absoluteness of the finality. Then arises the knowing to walk straight ahead, no matter what, for all
fear is illusion. Section summary:

Please provide accurate summaries related specifically to these sections while avoiding repetition. Here's Part C Summary:
Partially overcoming attachments to illusory identities fuels further development towards spirituality

* Impatient expectations hinder advancement toward deepening insight
Sacrifice egos' influence

It isn't enough to renounce selfish desires & delusionally perceive 'oneself'

We must stop attributing significance

This part discusses the challenges associated with achieving spiritual growth amid societal norms. Hereafter i shall summarize accordingly :

Summary :

As mentioned earlier, patience plays crucial roles throughout the journey. Since perceptions aren‘      ’         "…",          ^^^^ [15]. And here after summarizing correctly – https://www. oceanpdf. com/
Another Obstacle to Growth     *Impulsivenesseeeeee       **stop thinking**
Egotalksssss***              ***            ^
No More Thinking | Full Participation| Illusive Belief System |
Awwwnow www. mmmmmm*

Note: Please note down below regarding two instances:

(1)

Reference numbers provided were missing in the initial passage. Can someone please rewrite/edit/simplify/rephrase sentences wherever deemed fit. Moreover,

Could anyone kindly edit/remove redundant phrases/phrases. Lastly,

Would appreciate assistance editing/tweaking minor adjustments.<|eot_id|><|begin_of_text|>
Q: What is the primary obstacle to spiritual growth?,
A: Impatience
Q: What is the key to spiritual growth, and how is it achieved?,
A: Surrender and the willingness to let go of ego's motivations
Q: What is the ultimate goal of spiritual work, and how is it achieved?,
A: To transcend the ego and realize the Oneness of all existence, which is achieved through the surrender of ego's positionalities and the alignment with the will of God
Q: What is the nature of the ultimate reality, and how is it experienced?,
A: The ultimate reality is a state of pure awareness, and it is experienced as a sense of unity and oneness with all existence
Q: What is the relationship between the ego and the true self, and how is it resolved?,
A: The ego is an illusion that must be surrendered, and it is replaced by the Radiance of the Self, which is the ultimate reality.<|eot_id|><|begin_of_text|>As this last step is taken by the Spiritual Will, death is
experienced, but the fierce angu ish lasts for only a few moments. The death
of the ego is the only actual death that one can possibly experience, in
contrast to which the previous deaths of leaving the body were relatively
trivial. The experience of death is terminated by awe at the revelation of the
Ultimate Reality—and then even the awe disappears and the Self transcends
the duality of Existence versus Nonexistence, Allness versus Nothingness,
and Omnipresence versus V oid. The serious student needs to know well in advance that at the very last
doorway (Final Doorway calibr ates at 999), he will be confronted by his
willingness to surrender life itself—or at least that which has been believed
since the beginning of evolution to be the very core of life itself. This final
gateway is very rarely passed, and one reason is the lack of preparation, the
lack of certainty, and a final doubt of major magnitude. In the end, to the true devotee, the pursuit of spiritual reality supersedes
all other considerations. The commitment to become enlightened involves
the decision No matter what. At the final mom ent, the last vestiges of doubt and existential fear may
surface from the depths. At that point, faith in the teachings of the masters
that direct us to “Walk straight ahead, no matter what” arises and proves to
be correct, for the glory of God awaits on the other side of the last great
barrier. OceanofPDF.comGLOSSAR Y
This glossary is a composite of edited excerpts fr om Dr. Hawkins’ s work. Consciousness:  Conscio usness is the unlimited, omnipresent, universal
energy field, carrier wave, and reservoir of all information available in the
universe—and, more importantly, it is the very essence and substrate of the
capacity to know or experience, to perceive or witness. Even more
critically, consciousness is the irreducible, primary quality of all existence
—the formless, invisible field of energy of infinite dimension and
potentiality, independent of time, space, or location, yet all-inclusive and
all-present. Consciousness is an impersonal quality of Divinity expressed as
awareness and is nondualistic and nonlinear. It is like infinite space that is
capable of awareness and is a quality of the Divine Essence. Context:  The total field of observation predicated by a point of view. Context include s any significant facts that qualify the meaning of a
statement or event. Data is meaningless unless its context is defined. To
“take out of context” is to distort the significance of a statemen t by failing
to identify contributory accessory conditions that would qualify the
inference of meaning. Duality:  The world of form character ized by seeming separation of
objects, reflect ed in conceptual dichotomies such as “this/that,”
“here/there,” “then/now,” or “yours/mine.” This perception of limitation is
produced by the senses because of the restriction implicit in a fixed point of
view. Ego (or self with a small s): The ego is the imaginary doer behind
thought and action. Its presence is firmly believed to be necessary and
essential for survival. The reason is that the ego’s primary quality isperception, and as such, it is limited by the paradigm of suppose d causality. The ego could be called the central processing and planning center; the
integrative, executive, strategic, and tactical focus that orchestrates, copes,
sorts, stores, and retrieves. It can be thought of as a set of entrenched habits
of thought that are the result of entrainment by invisible energy fields that
dominate human consciousness. They become reinforced by repetition and
by the consensus of society. Further reinforcement comes from language itself. To think in language
is a form of self-programming. The use of the pronoun “I” as the subject,
and therefore the implied cause of all actions, is the most serious error and
automatically creates a duality of subject and object. Put another way, the ego is a set of programs in which reason  operates
through a complex, multilayered series of algorithms wherein thought
follows certain  decision trees that are variously weighted by past
experience, indoctrination, and social forces; it is therefore not a self-
created conditio n. The instinctual drive is attached to the progra ms, thereby
causing physiological processes to come into play. Enlightenment:  A state of unusual awareness that replaces ordinary
consciousness. The self is replaced by the Self. The condition is beyond
time or space, is silent, and presents itself as a revelation. The condition
follows dissolution of the ego. Everything is realized to be autonomous
rather than the result of causality. Karma:  In essence, individual karma is an information package
(analogous to a computer chip) that exists within the nonphysica l domain of
consciousness. It contains the code of stored information that is intrinsic to,
and a portion of, the spiritual body or soul. The core represents a
condensation of all past experiences, together with associated nuances of
thought and feeling. The spirit body retains freedom of choice, but the
range of choices has already been patterned. Karma is linear, propagates via the soul, and is inherite d as the
consequence of significant acts of the will. “


 Especially in hot, humid weather, disturbances of the Spleen  and
Heart  may cause headaches associated with fatigue, dizziness,
perspiration, and anxiety. In winter, headaches associated with
backache, chilliness, and profuse urination may suggest a
disturbance of the Kidney. The headache could be a simple matter of
acute indigesti on or related to a complex and chronic problem such
as hypertension, asthma, allergies, or premenstrual syndrome. Treatment for someone’s headache will dier according to which
Organ Network  is disturbed. The same holds true for a “cough. ” In Chinese medicine,  a cough
may be a deciency, excess, Cold, Heat, Damp, or Dry phenomenon,
characterized by the amount and type of phlegm. One type can
produce blood-tinged, clear, yellow, or green phlegm, another a
very small amount of clear, white phlegm or no phlegm  at all. A
productive cough can be further dierentiated by whether the
phlegm is thick, sticky, and dicult to expectorate or loose, clear,
and easy to expectorate. A nonproductive cough may beaccompanied by a feeling of dryness and thirst or a sense of
weakness and malaise. What dierentiates one cough from another is signicant,
alongside the idiosyncratic patterns that distinguish one person from
another. One diagnostic assessment evaluates the symp toms, the
other evaluates the general condition of the person who has them. The total relationship of person to symptoms forms the diagnostic
pattern. Each of the children described below complains of a
dierent type of cough:
Becca is hot and feverish, has diculty sleeping at night, and
craves lots of cold liquids. At night her head becomes damp with
perspiration and she throws o her covers. Her cough is
characterized by thick, dry, tenacious green phlegm. She has to
cough a lot to bring it up. David appears pale and listless. His hands and feet are cold and
clammy, and his arms and legs are sore. He craves warmth, wants to
be covered by lots of blankets, and desires warm drinks. He sleeps a
lot during the day and at night. His cough is characterized by easy
expectoration with large amounts of clear, colorless phlegm. Jenny no longer has a fever, but for several weeks she’s had a
hacking cough at night and seems tired and restless during the day. She complains that her throat is dry and scratchy, and her lips are
red and parched. Oered drinks, she shows no interest. When she
does cough, there is little phlegm and it is sometimes tinged with
blood. Alex had a cold several weeks earlier without a fever. He
recovered from the cold, but in the last few days he has a morning
cough with a rattle in his chest and loose bowel movements. He
seems sensitive to the cold, getting goose bumps easily, and he
requests an extra sweater. He has also lost his appetite. He easily
expectorates a lot of frothy gelatinous mucus, especially in the
morning. Here’s how a doctor of Chinese medicine would interpret the
condition and treat each of the four “coughs”:
Becca’s condition is generally characterized by Heat (fever, night
sweats, restles sness, and green phlegm) and excess  (thick phlegm,high fever, restlessness). Her diagnosis is an acute cough of the Heat
type. This requires a therapy that clears Heat, relieves thirst, calms
coughing, and loosens, phlegm. Since Becca has an excess  condition,
she can tolerate a strong treatment, and it’s unnecessary to attend to
strengthening the body (tonication). The primary goal for Becca is
to treat the symptoms. Along with David’s acute illness, his general condition is one of
weakness and fatigue. His cough is diagnosed as a Cold type
(chilliness, clear phlegm, craves warmth) accompanie d by the
underlying condition of deciency. In general, Cold types of cough
are treated by methods that stimulate circulation, perspiration, and
expectoration. Because of the signs of weakness, however, the
treatment should avoid overstimulation and be comple mented by
strengthening or tonifying therapy to replenish the Qi. Jenny’s cough is the kind that develops from a prolonged recovery
from an acute illness. Her lips are red and her throat is dry,
suggesting that her fever consumed essential body uids. Yet she is
not thirsty. This lack of thirst, combined with the presence of
fatigue, indicates that her body has been weakened and that she
does not have the energy to recover. Her cough is the decient-Heat
type. The Heat is no longer due to fever, but rather to dehydration,
deciency of Moisture, and the dissipation of Qi. Therapy for Jenny
will be directed primarily at restoring Moisture  and increasing Qi. Alex’s cough appeared after apparent recovery from a cold. This
suggests that in fact the cold was not completely cured, but rather
that the illness had penetrated to a deeper level in the body. The
combined symptoms of chilliness, loose stool, and loss of appetite
indicate weakened metabolism and resistance. When the metabolic
Fire is decient, the interior becomes Cold and Moisture  tends to
congeal. Alex’s  phlegm appears in the morning upon awakening, the
time of day the body’s metabolism is at its lowest ebb and the
external environment is the coolest. Treatment for Alex emphasizes
warming the body and stimu lating metabolism in order to eliminate
the Cold and dissipate the phlegm. Whereas for Becca and David the
treatment is directed primarily at eliminating the symptoms, forJenny and Alex the treatm ent is directed at restoring Qi and
strengthening the body. Diagnosis is thus the process of determining what, how, and why
particular events occur so that we’re informed about what to do. It
is a process of discovery in which decisions are made according to
dierent frames of reference and orders of complexity, from the
most general parameters of Yin-Yang  and Five Phases  down to the
very specic ones of Qi, Moisture, Blood, Eight Guiding Principles, and
Five Organ Networks : Is the condition one of Heat or Cold, belonging
to Metal  or Fire, aecti ng the Qi or the Blood, of the Spleen  or the
Liver. The craft of the clinician, like the detective and artist, is in
capturing the essence of the person and the nature of the disease
within the net of these descriptive and interpretive criteria. OceanofPDF. comFive Organ Networks: Traditional Chinese PhysiologyCHAPTER SIX
FIVE-PHASE THEORY : EVOLUTIONARY  STAGES OF
TRANSFORMATION
As a microcosm, human beings embody all the phases within
themselves. Within each thing is contained all things. In the
seed is the tree; in the tree is the forest. …  Life forms are
stations for the reception and transmission of forces, through
which all are nourished. Each thing exists to nourish all others
and, in return, to be nouri shed itself. In this manner, each
kingdom of nature serves to receive and transmit life. …  These
forces are not all material, but include subtle energies of … a
spiritual nature. …  In the inner world, a central sun is also the
source of life. The inner sun is our true self. …
Vasant Lad and David Frawley
The Yoga of Herbs
THE URGE TO ORDER OUR PERCEPT IONS AND DEFINE THE WORLD IS AS old as
humankind itself. From observation and contemplation, we generate
symbols that reect our experience back to us, demystifying
existence by discovering and deciding how reality is organized. Chinese philos ophy does this through the notions of Tao, Yin-Yang,
and the Five Phases. Tao is a compo site of everything, the intrinsic order of all things. The way we interact with Tao, with nature, is described by Yin-Yang
and the Five Phases. Chinese cosmology suggests that life’s
movement is like a spinning ball on a owing river, a tide of wind
and water, a vortex revolving while rhythmically contracting and
expanding ( Yin-Yang ) as we are carried along by the currents of Tao. The Yin-Yang  model symbo lizes the creation process through the
interaction of bipolar forces. Five-Phase Theory * further
dierentiates this dynamic into the relationship between ve
fundamental powers, partitioning the continuum of movement into
identiable stages. Five-Phase  thinki ng provides the basis for
describing the development of forms, systems, and events. It
postulates that everything in creation can be categorized within
these basic parameters: Wood, Fire, Earth, Metal, and Water. If Yin-Yang  is like shadow and sun in varying proportions, Five-
Phase  is like the rainbow spectrum. Shades of darkness and light
create the drama and inten sity, and the Five Phases  provide the
shape, character, and hue. Green, Red, Yellow,


 fruits from which the mois ture has been evaporated,
so that they will keep from season to season, only need to
have the moisture again restored to them by being soaked in
pure water at about the temperature of the blood. This is the
most healthful and delicious way evaporated or dried fruits
ran be prepared. That food is most healthful and will give to animal life
its highest form that can be taken most nearly in its natural
condition. There Is nothing mo re obvious and certain than
this. This course of reasoning leads us to the inevitable
conclusion that fruits, nuts, gr een plants,—that is, plants
containing much chlorophyll, co mprise an absolutely perfect
diet. Nearly every step in civili zation has been taken in the
direction of lightening human labor, except in the art of
preparing foods. This has been doubled and trebled a
thousand times, and laid upon the delicate shoulders of
woman. The railroad train would never have been invented
had it not been that man objected to toting burdens on his
back.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Uncooked Foods &
How to Use Them

A    TREATISE    ON    HOW    TO
GET   THE   HIGHEST   FORM  OF
ANIMAL  ENERGY  FROM  FOOD

With    Recipes    for    Preparation,
Healthful Combinations and Menus

By

Eugene Christian

As the building is, so the structure must be. THE HEALTH. CULTURE COMPANY
1133 BROADWAY                             NEW   YORK

1924

COPYRIGHT. 1924

BY

EUGENE   CHRISTIAN
Dedication
To the Women of America
on whom depend the future greatness
of our glorious country,
we most affectionately dedicate
this work. We may live without poetry, music and art,
We may live without conscience, and live without heart;
We may live without friends, we may live without books,
And civilized man can live without cooks. (Apologies to Owen Meredith. } CONTENTS

INTRODUCTION
THE PROBLEM OF PROBLEMS
THE FUNCTION OF FOODS
FOOD PRODUCTS
RAW  FOODS
ECONOMY SIMPLICITY
AS A REMEDY
EMANCIPATION OF WOMAN
THE SELECTION OF FOODS
FOOD COMBINATIONS
THE PREPARATION OF FOOD
PREPARATION OF UNCOOKED FOODS
EFFECTS OF COOKING FOOD
COOKING MILK
FLESH FOODS
NUTS
FRUITS
CEREALS
VEGETABLES
BREAD FERMENTATION
CONDIMENTS
HOW TO EAT
MASTICATION
FEEDING CHILDREN
FOOD VALUES AND TABLES
FLESH   FOODS —TABLE
DRIED FRUITS —TABLE
GREEN VEGETABLES —TABLE
DAIRY   PRODUCTS —TABLE
NUTS,   S HELLED —TABLE
FRUITS AND BERRIES —TABLE
HOW TO BEGIN
RECIPES
SOUPS
VEGETABLES ,
FLESH FOODS
EGGS
CEREALS
SANDWICHES
NUTS
SALADS
FRUIT AND FRUIT DISHES
MELONS
EVAPORATED FRUITS
CHEESE AND JUNKET
CAKES, PUDDINGS AND PIES
JELLIES
MOUSSES, SAUCES AND WHIPS
CREAMS
ICE CREAMS, ICES AND DRINKS
MENUS FOR SEVEN DAYS
BANQUET MENUS  WHY THIS BOOK WAS WRITTEN. SOME years ago we, the authors of this work, both became so
impaired in health as to almost totally disqualify us for the
performance of our daily work. A very exhaustive study of
our condition convinced us that it was caused mainly, if not
wholly, by incorrect habits in eating. This brought forth a
very careful and studied series of experiments in diet which
was confined entirely to cooke d foods, because we at that
time accepted implicitly the common theory that foods could
be predigested and improved by heat. Failing utterly in this, our a ttention was turned toward
what have been called natural f oods, but what in reality mean
food in its elementary or unchanged state. Less than a year of study and experimenting with this system of feeding resulted in the total elimination of all stomach disorders and our complete restoration to perfect health. From scientific research, in addition to these failures and successes, we have
studied out a system of both eating and drinking, which has
been tried by many others under our direction, and in every instance health, strength and vitality have come to those who have obeyed our instructions. In order to bring this theory  more conspicuously before
the public we gave a seven course dinner or banquet of
uncooked foods, which was atte nded by many distinguished
New York people. It received much attention by the New
York press, and was widely commented on all over this and
foreign countries through the press exchanges. A flood of
inquiries concerning the use of uncooked food, especially
referring to their remedial va lues, followed this publicity. This gave the first hint of the great interest that the public is
now taking in this method of living. These inquiries showed that thousands of intelligent
people were dissatisfied with their present methods of living. A second Elementary food banquet was spread at the
same hostelry a few months late r, which was given still wider
publicity by the press, and which brought forth inquiries in
such volume and of such intricate detail that it became
impossible to answer them. Therefore as a labor saving
method of making reply and in order to place intelligently
before the public the results of our work and experiments, it
was decided to incorporate them into pamphlet form. But it
was soon  discovered that this was entirely inadequate, so the
present volume is the result. If it gives to men more strength, more vitality, more
endurance; if it gives them more health and less disease, more
sympathy, more affection and more love. If it gives them
higher senses of Mercy and Justice which flow more freely
from a fountain of robust health, and which are the warp and
woof in the great fabric of a higher civilization. If it contributes one degree to the elevation and freedom
of woman, if it gives her one hour more of pure air and
sunshine, if it gives her new thoughts, new dreams, new
hopes with which she may endow the race to be, if but in dreams it shifts the scene from four dark walls hung with pots
and bones to gardens and fields, where nature's bounteous
store of purple and red is swung with prodigal hand in
sunshine and autumn leaves, waving and waiting to mingle
their life with hers; if it brings her more youth and years, less
sorrow and tears, if this book in  the least lightens the leaden
load that has been laid upon her by our civilization,—if in all
the world it changes one hour of  suffering to an hour of peace
or pleasure, we will be repaid. EUGENE CHRISTIAN. MOLLIE GRISWOLD CHRISTIAN. INTRODUCTION. THE earth moves, and man, its little masterpiece, is growing
apace. After spending ages in scanning stars and flowers, and
mountains and trees—after vain effort to find truth in the
objects about—man has discovered himself. He has come
into his own, the kingdom of self-knowledge, self-control and
self-development. In the early times he was a blind
instrument in the hands of the Great Father. Blindly he
worked and rested, and slept. Blindly he procreated. Blindly
he ate what came to his hand, asking only physical
gratification. But now—the earth moves, and man has graduated from
the dull life of the flesh, and has entered into his kingdom. He
has great, shining dreams of what he would be and know and
do. He would work harder, think deeper, aspire higher than
his forefathers. He demands of himself tasks of which they
did not dream. To fulfil these demands he must have greater
strength, endurance, nervous vitality. He must increase his
powers. To increase his powers he must know how to work,
how to rest, how to feed his body—to feed his body so that it
may be strong instead of w eak, alive instead of dying. Of all the problems of practical life the question of
feeding is the most important. Not only the individual but the
race suffers from errors of diet. Many solutions have been
proffered. Some of these are be tter than the conventional diet;
others worse. Of the plans of diet that have been expounded
for the betterment of man there is one that seems to be
ideal—that fulfils every requirement, physiologic, sensuous,
domestic and esthetic. This plan of diet provides a food that
maintains the body and mind in the highest health and vigor,
that is gratifying and enticing to the palate, that needs
practically no preparation and that, by its appearance and its
associations, appeals most strongly to the imagination. Having said so much it is needless to add that the plan
referred to is the "Uncooked Food," sometimes called the
"


 Q:	How	can	this	be. A:	Because	once	you	become	something,	there	is	nothing	more	to	know	about
it. To	know	implies	incompleteness. That	which	I	am	is	Allness. To	realize
that	one	already	is	and	always	has	been	All	That	Is	leaves	nothing	to	be
added. Q:	This	sounds	confusing. A:	That	is	only	because	the	false	self/ego	identifies	itself	with	limitation	and
form. Q:	What	about	‘learning’. A:	With	awareness	of	Reality,	all	learning	stops. The	mind	becomes	silent. In
peace	and	stillness,	all	that	exists	radiates	forth	its	own	meaning	and	truth
and	reveals	that	the	nature	of	existence	is	stunningly	divine. Everything
radiates	forth	its	Divine	essence	as	Existence	itself. That	which	Is	and	that
which	is	Divine	are	one	and	the	same. Out	of	the	Unmanifest	radiates	the
Manifest,	which	is	also,	in	its	essence,	the	Unmanifest	as	well. There	is	no
duality	of	manifest	versus	unmanifest. All	seeming	differences	disappear
when	one	transcends	perception,	which	is	an	arbitrary	and	limited	point	of
view. It	is	perception	that	creates	duality. This	is	an	experiential	fact,	not	a
philosophical	conclusion. Philosophy	can	be	useful	but	it	is	only	an
intellectual	parallel	to	reality	in	which	no	philosophy	is	possible. Q:	Then	what	are	we	discussing. A:	Descriptions,	but	behind	them	stands	the	subjective,	experiential	reality. Q:	Of	what	value	are	teachings	or	discoveries. A:	Each	piece	of	information	contributes	to	intuitive	understanding	and
recognition. Truth	is	recognized. It	presents	itself	to	a	field	of	awareness
that	has	been	prepared	in	order	to	allow	the	presentation	to	reveal	itself. Truth	and	enlightenment	are	not	acquired	or	achieved. It	is	a	state	or
condition	that	presents	itself	when	the	conditions	are	appropriate. Q:	What	favors	this	occurrence. A:	Humility	is	of	greater	value	than	all	factual	accumulation. Unless	one	hascompletely	and	totally	experienced	the	presence	of	God	in	Its	stunning,
absolute	Allness,	it	is	safe	to	assume	that	one	really	knows	nothing	and
that	all	accumulated	so-called	knowledge	is	but	ignorance	and	pride. Anything	within	that	claims,“I	know,”	by	that	very	statement	proves	that	it
is	false	or	else	it	would	not	make	such	a	claim. Q:	Why	is	knowledge	such	a	block	to	enlightenment. A:	The	thought,	“I	know”	precludes	the	ultimate	awareness	of	the	real	‘I	Am’. The	word	‘know’	is	dualistic	and	assumes	a	dichotomy	between	a	separate
subject,	the	‘knower’,	and	something	external	to	be	known. Q:
Thus,	is	there	no	division	between	‘knower’	and	‘known’,	no
difference	between	subject	and	object. A:	That	is	the	basic	error	of	duality,	which	assumes	the	perceptual	point	of
observation. Actually,	the	subjective	and	the	objective	are	one	and	the
same. To	say	otherwise	is	merely	to	be	arbitrary. Q:	We	hear	that	the	ego	is	the	block	to	realization. Can	you	explain	that. A:	There	is	no	such	thing	in	reality	as	an	ego;	it	is	merely	illusory. It	is	made
up	of	a	compilation	of	arbitrary	points	of	view	supplied	by	mentation	and
powered	by	feelings	and	emotions. These	desires	represent	the	attachments
that	the	Buddha	spoke	of	as	the	bondage	of	suffering. With	absolute
humility,	the	ego	dissolves. It	is	a	collection	of	arbitrary	mentations	that
gain	force	only	because	of	vanity	and	habit. If	one	lets	go	of	the	vanity	of
thought,	it	dissolves. All	thought	is	vanity. All	opinions	are	vanities. The
pleasure	of	vanity	is	therefore	the	basis	of	the	ego—unplug	it	and	it
collapses. In	the	higher	state	of	consciousness,	it	becomes	silent	in	the
Presence. To	even	have	a	single	thought	in	the	presence	of	the	Presence
would	not	be	within	the	realm	of	the	doable	nor	would	there	be	the
likelihood	of	bringing	up	such	an	outlandish	pomposity. Q:	There	must	be	some	tools	to	assist	in	lessening	the	hold	of	the	ego. A:	Ideation	persists	because	it	is	valued. Notice	that	everyone	has	an	opinion
on	everything. Notice	that	all	thoughts	are	merely	pontifications. Everyone
is	enamored	of	their	own	thoughts	and	ideas,	even	though	they	are
worthless. Q:	But	what	about	the	value	of	education. A:	Education	gives	reliability	to	thought	processes	and	therefore	of	action. This	is	useful	in	the	world	but	does	not	lead	to	enlightenment. To	become
educated	is	one	objective;	to	become	enlightened	is	another. Many	are	the
educated,	and	few	are	the	enlightened. Q:	But	is	there	not	reality	to	experiencing	that	which	is	myself. A:	All	seeming	separation	is	an	artifact	of	thought. It	is	essential	to	see	that
the	mind	is	at	all	times	experiencing	a	point	of	view. Q:	What,	then,	is	illusion	that	we	hear	about	so	much. A:	The	entire	perceptual	illusion	that	the	ego	claims	to	be	reality	is
completely	and	totally	the	product	of	positionality. This	is	very	important
to	unravel	and	understand	in	one’s	own	experiential	awareness. If	you
observe	carefully,	you	will	note	that	at	the	time	the	mind	is	taking	a
position,	that	position	stems	from	choice,	training,	desire,	emotion,	or
political	or	religious	viewpoint. From	the	arbitrary	positionalities	of
moralizing,	all	actions	and	events	can	be	categorized	as	right	or	wrong. From	that	positionality	stem	all	the	pointless	sacrifice	and	sufferings	of	the
world. Q:	What	is	the	cause	of	this	error. A:	Judgmentalism. This	is	the	great	vanity	of	all	egos. Scripture	says,	“Judge
not,	lest	ye	be	judged. ”	Also,	‘‘‘Judgment	is	mine,’	sayeth	the	Lord. ”
Christ	said	to	forgive. The	Buddha	said	there	is	nothing	to	judge	because
perception	can	only	see	illusion. Perception	is	always	partial	and	limited
by	an	arbitrary	context. In	truth,	no	judgment	is	possible. Q:	Is	judgment	ever	justifiable. A:	It	can	always	be	rationalized. From	Ethics,	one	learns	the	basic	axiom	that
the	end	does	not	justify	the	means. To	fail	to	understand	this	basic	dictum
is	to	be	totalitarian	and	subject	to	serious	spiritual	error. A	‘good’	result
can	be	conjured	up	to	excuse	any	barbaric	behavior,	and	it	is	thus	used
extensively	in	our	society	to	justify	socially	sanctioned	behaviors	that
violate	spiritual	premises. These	violations	undermine	the	very	fabric	of
society	and	backfire	as	the	prevalence	of	misconduct,	crime,	and	human
suffering	in	all	its	forms. Q:	How	can	mankind	climb	out	of	this	pit	of	misery. A:	The	swiftest	way	out	of	problems	and	ignorance	is	by	acquiring	an
understanding	of	the	nature	of	consciousness	itself. Awareness	of	the
nature	of	consciousness	catapults	one	through	all	problems,	limitations,
and	human	endeavors. It	is	the	most	important	subject	of	all	subjects	to	be
learned	because	it	underlies	all	human


bad habit. She could see that to Emilio all these clippings
were useless junk. She had saved some of these clippings
for a long time, even coupons fr om when she was in college
over twenty years earlier! Suddenly, when she br ought her mind back into the r oom
wher e her husband was still ar guing that she didn’t need
half of what was in the drawers, she began laughing outloud. In just a few moments, she went fr om feeling
nauseous when her own shadow was e xposed to being set
free when she br oke the trance of her pr ojection. She saw
how she displayed the same quality as her father, even if
hers was hidden in closed cabinet drawers. She embraced
the fact that she was a hoar der and ask ed her husband to
please help her clean out and thr ow away some of her
clippings, because she knew it would be diﬃcult to do on
her own. She loved all her pieces of paper just as her father
loved his. Days later when Emilio got not only one drawer but thr ee,
Pilar decided to shar e her story with her father and ask that
he for give her for being so judgmental. Both father and
daughter had a good laugh together and hugged, which is
something they did as a r outine gr eeting, but never as an
authentic e xpression of love and r espect. Her own
admission of guilt opened up a new loving and r espectful
relationship between P ilar and her father that allowed him
little by little to let go of his past. He even allowed her to
help him ﬁll a few garbage bags each Sunday. Here’s what’s so e xciting. When you understand
projection, you will never see the world the same way again. In this holographic world, everyone and everything is a
mirror, and you ar e always seeing yourself and talking to
yourself. If you choose, you can now look at what
emotionally aﬀects you as an alar m, a clue to uncover your
shadow, a catalyst for gr owth that gives you an opportunity
to reclaim a hidden aspect of yourself. Every shadow aspect
you embrace will allow you to e xperience mor e love, mor e
compassion, mor e peace, and a gr eater sense of fr eedom. And ther e is even mor e great news about owning our
projections. When we do, the people in our life e xperience
increased fr eedom and have an opportunity to shif t their
behavior. When we disown qualities, behaviors, and feelings
and attribute them to other people, those traits appear to
actually e xist in other people and not ourselves. But timeand time again I’ve seen that when people wak e up fr om
the trance of pr ojection, the people they have been
projecting onto change—they become fr ee to show up
diﬀer ently. When we can see them as they ar e, release them
from our own judgments and clouded per ceptions, a new
reality will emer ge. Ultimately, we must come to a place
wher e we can uncover, own, and embrace every quality that
exists, so that we no longer have to pr oject our disowned
aspects on others, so we can be fr ee to see people thr ough
the wide lens of compassion rather than the illusional lens of
projection. It is then that we will be fr ee to love not only
ourselves, but all those we see in the world. It is then that
we will e xperience true fr eedom. UNMASKING OUR SHADOW
Another eﬀective way of ﬁnding unclaimed parts of
ourselves is to e xplor e the r epetitive behavior patter ns we
have struggled with for years. These patter ns of behavior,
which stem fr om unclaimed and r ejected parts of ourselves,
become our nemesis. Of ten we trick ourselves into believing
that our less than acceptable behavior is the pr oblem rather
than sear ching for the r oot cause of the behavior. We may
spend years ﬁghting with the same ten pounds, or
cigar ettes, womanizing, or overspending, only to ﬁnd
ourselves right back wher e we started or in an even worse
position. But if we understand that our patter ns of behavior
were formed fr om repressed feelings or a disowned or
shamed aspect of our shadow, we can go to the sour ce of
our behavior and dismantle the patter n.
All of our habitual behavior stems fr om an e xperience or
experiences in the past that led us to cr eate particular
interpr etations about ourselves. F rom those interpr etations
certain thoughts wer e bor n, and these thoughts made us
feel a particular way about ourselves, of ten a negative one.Our desir e to distance ourselves fr om these unwanted
feelings drives us to ﬁnd ways to mak e ourselves feel
better; thus the birth of our self -sabotaging behaviors. Annette was six or seven the ﬁrst time her mom told her
she was going out and leaving her alone for the evening. As
the sk y dark ened, she wander ed ar ound the empty
apartment and decided that her mom didn’t love her. She
was plagued by the thought that something bad would
happen to her mom and she would be lef t alone for ever. This caused her to feel alone, afraid, panick y, and, above all,
diﬀer ent fr om the other kids whose moms stayed home and
cooked dinner. To douse these feelings, Annette found
herself taking multiple trips to the kitchen, wher e her mom
had lef t a big pink bo x of donuts. She lear ned that, at least
for a short time, the tr eats made her painful feelings not so
bad. If we e xplor e our behavior patter ns—especially those we
don’t wish to r epeat—we always uncover a shadow aspect
of ourselves that we ar e trying to hide or cover up. The
repetitive patter ns we ﬁnd ourselves trapped in always echo
back to us feelings that accompanied the original wound. Then, in a gr eat cover -up, we cr eate patter ns of behavior
that ultimately r einfor ce the wound rather than giving us
the relief that we seek. Helena was constantly overwhelmed and anxious,
because she found herself pr ocrastinating on work pr ojects,
tasks at home, and things lik e getting the oil changed in her
car or making an appointment to go to the dentist. Every
time she came face-to -face with the consequences of her
procrastination, she made a str ong pr omise to herself that
she would change. Helena was clear that this patter n of
behavior was emotionally depleting and debilitating. F illed
with r egret, Helena called me pr oclaiming that she just
couldn’t tak e it one mor e day. After listening to her rant, I
asked her if she was r eady to ﬁnd the r oot cause of this
patter n, the portion of the shadow that was r obbing her of apeaceful and joyous life. W ith tr epidation and a bit of
resignation, she agr eed. So I ask ed my ﬁrst question: What kind of person would
procrastinate? Suddenly she saw an image of her stepfather
lying on the couch with the television blasting; he was not
getting his work done ar ound the house, and her mother
was enraged. As she located the r oot of the wound, she felt
the embar rassment and shame of r ealizing that she car ried
that same undesirable quality her stepfather had. When I
asked her what interpr etation she made about her
stepfather, she told me that she deemed him a lazy bum,
even though he was very successful in his car eer. Helena,
who was at that time just shy of her thirteenth birthday,
decided that fr om that day forwar d she would never be lazy
like her stepdad. In fact, those ar ound her would say that
just the opposite was true—that she was a doer, highly
eﬀective, pr oductive, driven, and ener getic. But Helena
always knew what was lef t undone, waiting for her to deal
with in her own life. She r ecalled the names she hear d being
shouted at her stepdad—“Y ou’re a good-for -nothing lazy
bum!”—and easily identiﬁed the inter nal dialogue that
plagued her on an ongoing basis; the demoralizing truth
was that she was r epeating these same wor ds to herself
more and mor e each year. But now as an adult, she saw that even though she was
extremely busy doing tons of things each day, she wasn’t
able to do what was truly important to the success of her
own life. Even though she sat appalled for a few minutes at
the thought that she might be lazy just lik e her stepdad, she
could see that this shadow quality, which she had so
masterfully hidden, had tak en root in her own life and now
had to be weeded out if she was