 by three feet across, place the tree at right level, below any graft union, then mix rock/gravel dust and compost in with the original soil in roughly a 5-20-75% ratio. Then I provide a future nutrient supply by topping with a good compost/rock
182
Fruiticulturedust mulch, berming up the outside to create a wide watering basin. In richer soil, like
garden soil, a smaller hole and less immediate root zone fertilization may be sufficient. Consider all of the tree catalog suggestions, also library books if you wish (but question those “how to’s” that sound unnatural), water the trees as needed, and enjoy a pure and beautiful relationship! n
“Then what is the answer? Integrity is wholeness, the great beauty is Organic wholeness, the wholeness of life and
things, the divine beauty of the universe. Love that, not man apart from that, or else you will
share man’s pitiful confusion, or drown in despair when his days darken. ”
-Robinson Jeffers
f
Stephan and Eli Reeve’s Fruiticulture farm on Maui
The groundcover is not grass; it is perennial peanut, a nitrogen fixer183
FruiticultureThe Time is Ripe to Join & Lead
by Don Weaver & David Klein, Ph.D.
Be Such A Person
by Don Weaver
Envision a genuine, healthy civilization as one where the great diversity of human be -
ings recognize our natural interdependent place in the far more diverse Planetary tree of
life, and consciously work and live to enrich, support, and strengthen the entire growing tree. I encourage you to explore the challenges and relationships in your life, and consider
well the ecological wisdom of simpler, more natural living, enjoying the fantastic variety of beautiful, delicious, perfectly nourishing plant foods we can grow and eat without vast expenditures in processing, packaging, refrigeration, fossil fuels, and other prob -
lems addressed earlier. I invite you to join the great work of giving back to the Earth more than we take, so that we may all survive, thrive, and continue a conscious evolution of Life on a small planet! May these wonderful words inspire us all to take action:
“Be such a person and live such a life,
that if every person were such as you, and every life such as yours,
this Earth would be God’s paradise. ”
-Phillip Brooks
f
184
FruiticulturePersonal & Planetary Health:
Inextricably Intertwined Matters of Integrity
by David Klein, Ph.D. The time is ripe for all of us to change our worldview, visualize, come together, meet,
share, learn, plan, teach and cooperatively create the kind of world we want to live in. It is our responsibility to do the right thing every day in the loving spirit of integrity. Someone once said:  “We must be passionate about a mission greater than ourselves. ”
Our mission is the greatest of all: to come together, think with reason and act with
integrity in restoring our world to a condition of sustainable health. We can choose to have faith that the current global crisis will force humanity to wake up to our symbiotic kinship with all life on Earth, assume a humble attitude of gratitude for all our gifts,
reconnect with our sense of empathy for all life, and take responsibility for stewarding our shared “nest, ” and restoring the natural order of our world by abiding by the prin-ciples of Fruiticulture. “If humanity does not opt for integrity, we are through completely. It is absolutely touch and go. Each one of us could make the difference. ”
-R. Buckminster Fuller
What is it to be a truly conscientious human being, a good citizen of the Earth? To act with integrity in all matters needing care. “It’s not what we profess but what we practice that gives us integrity. ”
-Francis Bacon, Sr. It is our life, our world—if we desire to live in Paradise, we each have to take full respon -
sibility for making things better at every turn. “Real integrity is doing the right thing,
knowing that nobody’s going to know whether you did it or not. ”
-Oprah Winfrey
It is our choice whether we will diligently work toward optimizing our health, restoring the planet, caring for all that is vital to our existence, bringing light to darkness and
creating a fruitfully sustainable world. 185
Fruiticulture“Integrity is telling myself the truth. ”
-Spencer Johnson
We can choose to do the right thing, acting with integrity, or we can be lazy, ignore the
work at hand, compromise our ideals, make excuses, gripe, pass the buck, assume it will get done by others, think change is impossible, worry, lose hope, despair, give up, do nothing, be silent and surrender our human spirit...it’s our choice. “Courage is the foundation of integrity. ”
-Keshavan Nair
Or, we can harness our passion, take the reins, marshal our energies and live our lives purposefully, with optimism and integrity. “Integrity is the essence of everything successful. ”
-R. Buckminster Fuller
Do you believe the excuses your mind conjures, defeating your innermost desires to actualize perfect health? Do you see obstacles in your path, feel disempowered and be -
lieve you cannot be an effective agent of planetary change? None of these notions are real or true; none are worthy of your attention; none serve your highest good; none con-tain any essence of the human spirit. “One of the truest tests of integrity is its blunt refusal to be compromised. ”
-Chinua Achebe
Imagine your loftiest dreams in every aspect of your life coming to fruition and pas-sionately move toward them every day. Positive, constructive action renews life. Think, believe and act passionately, expressing, sharing, synergising, exemplifying and enjoy -
ing the process of improving every aspect of your life, your world and of creating the best possible future for you and yours. Allow the goodness within you to manifest your deepest desires. It begins with prudent care of our health and extends to the benevolent stewardship of all life on Planet Earth. “Be daring, be different, be impractical, be anything that will assert integrity of purpose and
imaginative vision against the play-it-safers, the creatures of the commonplace,
the slaves of the ordinary. ”
-Cecil Beaton186
FruiticultureLive as the embodiment of the best of all human traits: integrity. Let us each bring all
the goodness in our heart to the world, for the love of life and good of all. “Goodness is the only investment that never fails. ”
-Henry David Thoreau
Please Join Us! The net gains of global Fruiticulture are, in a nutshell, the fruition of our deepest dreams
of Paradise, or, if you prefer, Heaven on Earth. This is achievable on a global scale, pre -
cisely because of these four big reasons:
 1. Fruiticulture is far easier and cheaper than any other form of agriculture, and it’s
doable in all non-polar regions. 2. In physically performing Fruiticulture farm work, we feel well in mind, body and
spirit. 3. The Fruitarian Diet is far more delicious, nutritious, and health-promotive than any
other diet; it enables us to realize our full potential as the person we have always longed to be. 4. Fruiticulture will induce tangible improvements in every aspect of life on Earth. With the “100th monkey effect” in mind, please be the “next monkey” by joining us in teaching and living Fruiticulture. You’ll feel better, be happier, and your example will spread the most vital message that the world needs to see and hear. We will be thrilled to hear from you, and all small and large deeds will be greatly appreciated and abun-dantly rewarded by Mother Earth and all her children! By the very act of sharing this
ebook with others, you will be setting the effort in exponentially greater motion! Love in combination with integrity is the force that will drive this great transformation. Together we will co-create the vibrantly healthy world in which we wish to thrive! Contact UsDavid Klein, Ph.D.: dave@digestionperfection.com • 808-572-0861 (Maui, Hawaii, USA)
Don Weaver: earthdon@yahoo.com
The Fruiticulture Institute: www.fruiticulture.com
f187
Fruiticulture
“To arise at dawn each morning refreshed,
Brimming with the energy of enthusiasm,
Luxuriated by the sensations of a vibrantly healthy body,
Immersed in vibrations of pure euphoria,
Warmed by the glinting rays of the sun, and
With a heart yearning to share an ocean of love
Is the nectar of Fruitarian living. Sharing fruit,
Your high vibration, and
Your unique wisdom
With all those whose lives you touch, and
Giving to Mother Earth in the Fruiticulturian Way are
The Virtues of a noble being. ”
-David Klein, Ph.D.188
FruiticultureAbove: Dr. Robert Sniadach teaching at Rawstock, Sebastopol, California
Below: Neil Coshever giving a fruit tree grafting workshop for the
Maui chapter of Hawaii Tropical Fruit Growers
189
FruiticultureAbove: Dr. Douglas Graham lecturing on Fruitarian Health
Below: Fruitarian bodybuilder Charlie Abel, author of The Raw Food
Bodybuilding Training Manual, Big Island, Hawaii
190
Fruiticulture
Above: A Permaculture farm
Below:


 effects of food can reach the emotional
urges embedded in our deeper consciousness. Through the
vital-force, the food drives us to particular activities,
according to its nature. For example, if we eat a lot of
meat, which is permeated with the influence of harm to
other creatures, this will promote aggressive and perhaps
violent actions on our part. During the process of eating, our life-force and mind Outer Treatment Modalities '89 A
open up and are exposed to environmental influences. Our
Prana becomes exposed. While eating we become vulnera-
ble to impressions and feelings from the world around us. We are strongly influenced by people while eating with
them, particularly in social circumstances, like in a restau-
rant. We are not only what we eat but whom we eat with,
as well as where we eat. The impulses of the unconscious are the hardest part of
awareness to change and the source of the hidden fears and
desires that most disturb us. Therefore we should not
underestimate the power of food to affect either our
thoughts or our behavior. Control of diet aids in the con-
trol of the subconscious and the release of its contents. As
psychological problems are rooted in the unconscious, diet
should not be overlooked in treating them. Most psychological problems reflect our dietary habits,
either in what or how we eat. They cause us to eat wrong
food or to eat in a wrong or irregular manner. All imbal-
ances of the mind disturb the digestive system through the
nervous system. Correcting diet helps clear out the uncon-
scious habits that sustain our mental unrest. Levels of Nutrition Through Food
Food provides nourishment through all the five ele-
ments, predominantly earth. The six tastes of food help
build up the respective elements in the body and mind (see
table below). 190 Ayurveda and the Mind
Element In Nourishes
Earth Solid food Internal organs, muscles, skin,
bones and other earth predomi
nant tissues
Water Liquid food Mucous membranes, secretions,
plasma, fat, And drink nerve,
reproductive and other liquid
predominant tissues
Fire Heat, sunlight and
fire element in food Blood, digestive fire, and fire
predominant enzymes and
digestive juices
Air Breath and the air
element in food Vitalizes nervous system, promotes
discharge of impulses and
secretions
Ether Space in breath and
in food Clears and nourishes mind
and senses
Along with the food we eat, we take in various sensory
impressions, the most evident being the taste of the food,
although smell, texture, and sight also come into play. Additional subtle impressions come in through how the
food is grown and prepared, as well as the atmosphere and
state of mind in which it is eaten. This is part of the sec-
ond or mental level of nutrition. Food, like all things in the universe, consists of the
three cosmic qualities of Sattva (balance), Rajas (agitation)
and Tamas (resistance). These are reflected in both the ele-
ments and impressions gained through the food. These
constitute the third or core level of nutrition, which
Ayurveda emphasizes through a Sattvic diet. Sattvic Diet
Ayurveda emphasizes a Sattvic diet for healthful living,
particularly for keeping our minds happy and at peace. Outer Treatment Modalities
Sattvic diet was originally devised for the practice of Yoga
and the development of higher consciousness. It aids in the
treatment of mental disorders because it helps restore har-
mony and balance (Sattva) to the mind. The prime factor in a Sattvic diet is vegetarian food. If
one follows a vegetarian diet, one goes a long way toward
a wholesome diet for the mind. This means avoiding meat
and fish, and all other foods caused by harming animals.56
Red meat is the worst in this regard, particularly beef. Yet being a vegetarian does not require following a
strict raw food diet, living only on salads and fresh fruit. The cerebrospinal fluid has an oily nature and needs cer-
tain rich foods to sustain it. Nutritive vegetarian foods like
whole grains, seeds, nuts, and dairy products help build
the brain tissue and develop Ojas. Raw foods, like salads
and greens, detoxify the body and increase Prana, but are
not adequate to sustain our energy over long periods of
time, particularly if we do physical work or movement. Sattvic diet means not only vegetarian food, but food
rich in Prana (life-force) like organic fresh fruit and veg-
etables. It requires avoiding canned and processed food,
and foods prepared with chemical fertilizers or sprays. It
also means properly cooked fresh food. Even if we cook
food, we should make sure that it is fresh to begin with,
eaten at the same meal and not overcooked. It takes time for the effects of dietary changes to mani-
fest on the mind. Changing our diet may not impact our
psychology overnight, but in a period of months can affect
it significantly. A number of psychological disorders can
be cured, or at least alleviated, by following a Sattvic diet
as outlined in the appendix. While it may not be possible
to follow a strictly Sattvic diet, we should at least orient
our food habits in that direction. For psychological imbal-
ances, we should consider diet more seriously. A 192 Ayurveda and the Mind
Sattvic Diet and the Six Tastes
Ayurveda recognizes six tastes, each of which is
composed of two of the five elements:
Sweet earth and water
Salty water and fire
Sour earth and fire
Pungent fire and air
Bitter air and ether
Astringentearth and air
Sweet is the primary Sattvic taste because it is nurtur-
ing and harmonizing, reflecting the energy of love. Pun-
gent, sour and salty tastes are Rajasic (stimulant-irritant)
because they activate the senses and make the mind extro-
verted. Bitter and astringent tastes are Tamasic in the long
term because their effect is to deplete the vital fluids. However, we need all six tastes to various degrees. The
right balance of tastes itself is Sattvic. This consists of food
that is pleasant, but not overly sweet, in taste like grains,
fruit and sweet vegetables, along with moderate use of
spices, salt and condiments, and taking only bitter and
astringent articles for necessary detoxification. Sattvic diet
is mild and even in qualities, not going to any extreme of
taste. Pungent taste irritates the nerves by its stimulating
and dispersing property. Sour and salty tastes aggravate
the emotions through heating the blood. Bitter and astrin-
gent tastes can make us ungrounded and dry out the ner-
vous system. However, a number of sweet spices, like gin-
ger, cinnamon and cardamom, are Sattvic and help clear
the mind and harmonize emotions. Some special bitter
herbs, like gotu kola, are Sattvic. Bitter taste helps open Outer Treatment Modalities 193
the mind because it is composed of the same basic ele-
ments of air and ether. Too much of any taste becomes Tamasic or dulling. This is particularly true of sweet taste, which is heavy in
nature. We have all experienced the dulling effect of eat-
ing too many sweets. Complex carbohydrates are better for
the mind than raw sugars. Pure sugars over stimulate the
pancreas. They require the pancreas to work hard to keep
blood sugar levels down when they enter the blood and,
when they leave the blood, make it work hard to keep the
blood sugar level up. This can cause mood swings and
emotional imbalances. Because sweet taste is Sattvic or
love-promoting, we indulge in it in order to compensate
for lack of love in our lives. Excessive eating is Tamasic, while light eating is
Sattvic, though light eating can be Rajasic if food intake is
not adequate to ground the mind. Overweight is a Tama-
sic state, causing dullness and heaviness in the mind, while
underweight is Rajasic, promoting hypersensitivity and
hyperactivity. Rajasic and Tamasic Diets
Rajasic and Tamasic foods disturb or dull the mind and
produce unrest and disease. We should understand them in
order to avoid them. Rajasic food is excessively spicy, salty
and sour: like chilies, garlic, onions, wines, pickles, excess
salt, mayonnaise, sour cream, and vinegar. Food too hot in
temperature is Rajasic. Rajasic food is usually taken with
stimulating (Rajasic) beverages like coffee or alcohol. It
may be eaten in Rajasic circumstances, as when we are hur-
ried, disturbed or agitated. Tamasic food is stale, old, recooked, rancid, artificial,
overly fried, greasy or heavy. It includes all "dead food, Ayurveda and the Mind
meat and fish, particularly pork, animal fats and animal
organ parts. Canned and artificial foods tend to be Tama-
sic. Excess intake of fats, oils, sugars and pastries is Tama-
sic. White sugar and white flour have a long-term Tama-
sic or clogging effect (though short term white sugar is
Rajasic). Food


 since they cannot live together in the
same place. Becoming conscious of your thoughts in the face of hatred, and
being committed to staying in thoughts of love is the spiritual solution. It
takes time, but gradually and surely, love will transform that hate into joy
and beauty. SOWING SEEDS OF LOVE FOR YOURSELF WHERE THERE IS
SELF-HA TE
If you have places within your heart where hatred for yourself resides, it is
incumbent upon you to let love replace this hatred as well. Sowing love
where hatred resides means anyplace where you encounter hate, even deep
within yourself. Consider these words of Saint Francis, “I have been all
things unholy, if God can work through me, he can work through anyone. ”
Imagine the man who bore the stigmatic wounds of Christ, who tamed wild
animals with his divine presence, who healed the sick, and preached
unconditional love for all, saying, “I have been all things unholy. ” If it is
true for Saint Francis, surely you can take a look at all of your unholy
actions and thoughts and recognize the need to for give yourself, and replace
that self-hatred with self-love. Everything you have ever done for which you may carry around self-
contempt is in the past. So don’ t spend any of today entertaining self-hate. Remember that the truth about hate is it is love, only it is going in the
wrong direction. Shift your gears into reverse and begin moving your
thoughts in the direction of love. For giveness is the means to accomplishing
this reversal. I have written so much in this book (and others) on the
significance of self-love and self-for giveness that I choose not to replicate
that here. I include this brief section because sowing love where there is hatred
applies wherever hatred appears. All of your errors of the past, mistakes in
judgment, and self-perceived flaws occurred because they had to. Y ou
needed to be there, in that darkness in order to be able to transcend it. As
for your flaws, that is an insult to God, plain and simple. Y ou are a divine
piece of God, flawless, since God is good and all that is created of and by
God is also God, no mistakes, no flaws, no one any better than anyone else. Apply Emerson’ s observation as your antidote to self-perceived flaws:
Never lose an opportunity of seeing anything that is beautiful; for
beauty is God’ s handwriting—a wayside sacrament. W elcome it in
every fair face, in every fair sky, in every fair flower, and thank God
for it as a cup of blessing. That includes your fair face as well. Look upon yourself as an ingredient in
that cup of blessing and let love be there, within you, for yourself. This is
truly one of those opportunities of seeing something that is beautiful. SOME SUGGESTIONS FOR SOWING LOVE WHERE THERE IS
HATRED
I recommend that you practice what I do each and every time I find myself
in a situation wher e hatr ed is pr esent. I repeat the line from the Saint
Francis prayer, “Where there is hatred, let me sow love. ” Believe it or not,
the ef fortless act of repeating the line to myself, allows me to shift my inner
dialogue away from the hatred and onto thoughts of love. This prayerful
reminder also empowers me to take actions based upon love, rather than my
ego’s inclination to fight hatred with my own hatred. Last week on a tennis court in the midst of a doubles match, one of the
players began hurling hateful epithets at another player, accusing him of
cheating. The angrier he got with his verbal insults the more the
environment of the court was being poisoned. I had been writing about the
prayer of Saint Francis, and the reminder to sow love where there is hatred
came immediately to mind. I told my partner, who was the intended
recipient of the hatred, to simply say nothing in response, rather than return
the insults. I suddenly said out loud for all to hear, and directly to the man
who was filled with hatred, “Y ou know, we all love you, win or lose. ” I was
surprised that I did that, but even more surprised at his response. He looked
at me, smiled, and said, “I’m sorry, I just lost it. ” It was an amazing
example of sowing love in the face of hatred and seeing it disappear almost
instantaneously. When you ar e in the pr esence of someone who is obviously dir ecting hate
towar d you, think of Jesus washing the feet of his disciples on the night
befor e his crucifixion. My wife told me that she was taught to think this
way when she was a young girl and has practiced it silently throughout her
life. In your mind imagine what it is like to walk in the shoes of the hater. Then mentally remove those shoes from that person’ s feet and create a
picture of yourself washing his or her feet as Jesus did. This mental image
not only allows you to project love to the hate you are witnessing, but it
distracts you from your conditioned habit of just being hurt and angry. After any episode wher e hatr ed has been dir ected at you, or when you have
been a silent witness to hatr ed, don’ t allow the incident to linger in your
mind. Furthermore, resist the temptation to discuss the episode or make it
the focus of your conversation. Many people, who do not themselves send
out hatred, seem to enjoy discussing the hateful ways of others, and tend to
make that the focal point of almost all their discussions. On and on they go
relating what someone else said, how terrible it was, and how it af fected
everyone around them. Meanwhile, the present moment environment is
reduced to one of hatred by proxy. When you talk about another person, make a serious ef fort to send or direct
loving support to their ener gy field and encourage others to think about and
send loving ener gy to those who seem lost in their hatred. Be the personwho promotes the idea that people can change. Ask everyone in your family
and circle of friends to direct loving, prayerful guidance toward those who
are stuck in the torment of their hatred. When you have private conversations, make the focus of your conversation
love rather than hatred for the hater. In the moments when you are not
witnessing hatred, you can also sow love. Deciding to pray for a person
who is filled with hatred makes just as much sense as praying for someone
who is ill, or impoverished, or injured in some way. Unobtrusively enter hatr ed ener gy fields with love. Without ever having to
identify yourself, you have opportunities to use your love ener gy to halt the
passions of hatred. When you live with love in your heart you radiate
outward a faster, more spiritual ener gy. You can direct this higher ener gy of
love toward situations of hate. I recall being in a park one afternoon with two of my children when a
father ’s anger toward his small son erupted. He shouted and threatened this
little boy with violence. I moved immediately into action, not to confront
the irate father, but to move closer and send him loving ener gy. I enveloped
him in an imaginary cloud of kindness. As I surreptitiously moved into his
energy field I saw him begin to soften, partly because he noticed me and
was embarrassed by his conduct, but mostly because I was bringing the
higher/faster ener gy of love into a space where the lower/slower ener gy of
hate was present. This higher ener gy was impacting his conduct even before
he noticed my presence. You’ve heard the expression, “Let’ s send him some positive ener gy. ” This is
not fiction; it is just another way of sowing love where there is hatred. Y ou
have the power to use your loving ener gy this way at any time. Whenever you encounter hate r emind yourself that the person dir ecting that
hate outwar d is feeling hated. This will ignite within you the desire to ease
the torment of feeling hated with the warmth of your love. Whenever any of
our children say or do things that indicate feeling hate, both my wife and I
attempt to reassure them that they are loved, and that they are deserving of
love. Little reminders, after the air has cleared, such as a hug or a pat on theshoulder, or a statement like, “Y ou know, Mom loves you and so does God;
always, even when you are angry. ” No long lecture, just a gentle reminder
that they are loved. In the midst of a serious ar gument when hatred is being projected, remind
yourself that God loves everyone involved. If you can somehow convey
this, to all the combatants including yourself, that alone is enough to defuse
hate and simultaneously bring a spiritual solution to the situation. Make a deliberate commitment to spend an unselfish hour with someone
less fortunate. Within three blocks of your home there is someone who feels
desperate and helpless. Most often they do not know that the source of their
anguish is in an absence of feeling loved. Most often they feel unloved by
the world at lar ge and by the individuals in their lives. Y ou can be the
instrument of peace, sowing love for both the person and yourself. Y ou
don’t


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living near or working with electricity generation and transmission equipment. Int J Epidemiol 1988; 17: i-i3*
4. Edelson  SB,  Cantor  DS. Autism: xenobiotic influences. Toxicol Health
I998;i4(4):553"563-
5. Epstein SS. Unreasonable risk. How to avoid cancer from cosmetics and per
sonal care products. 2001. Published by Environmental Toxicology Chicago
Illinois. 6. Epstein SS. The politics of cancer, revisited. East Ridge Press, Fremont Centre,
NY, 1998. 7. Gerson C & Walker M, The Gerson Therapy. 200i.1win Streams, Kensington
Publishing Corporation. 8. Kaplan S, Morris J. Kids at risk: chemicals in the environment come under
scrutiny as the number of childhood learning problems soars. US News&World
Report, June 19, 2000, p 51. 9. Kuhnert P et al. Comparison of mercury levels in maternal blood, foetal cord
blood and placental tissues. AmJObstet  Gynaecol  1981;  139:209-212. 10. McCandless J. Children with starving brains. A medical treatment guide for
autism spectrum disorder. 2003. Bramble books. 11. McGinnis WR, Mercury and autistic gut disease. Environmental Health per-
spectives 109(7)^303-304(2001). 12. Meyerowitz S. Juice fasting & detoxification. The fastest way to restore your
health. 2002. Sproutm an Publications. 13. Nielsen GD et al. Effects of industrial detergents on the barrier function of
human skin. Int.} Occup  Med. 6(2):i43-i47, 2000,
14. Nylander  M. Mercury  in the  pituitary glands  of dentists. Lancet  1986; 1:442. 15. Rogers S. 1990. Tired or toxic? A blueprint for health. Prestige Publishers. 16. ShawW. Biological Treatments for Autism and PDD. 2002. ISBN 0-


 5.6
Dove Dark Chocolate Bar 23 37g (1 oz) 4.4
BAKED GOODS & CEREALS
Corn Bread 110 60g (1 piece) 30.8
French Bread 95 64g (1 slice) 29.5
Corn Flakes 92 28g (1 cup) 21.1
Corn Chex 83 30g (1 cup) 20.8
Rice Krispies 82 33g (1¼ cup) 23
Corn Pops 80 31g (1 cup) 22.4
Donut (lrg. glazed) 76 75g (1 donut) 24.3
Waffle (homemade) 76 75g (1 waffle) 18.7
Grape-Nuts 75 58g (½ cup) 31.5
Bran Flakes 74 29g (¾cup) 13.3
Graham Cracker 74 14g (2 squares) 8.1
Cheerios 74 30g (1 cup) 13.3
Kaiser Roll 73 57g (1 roll) 21.2
Bagel 72 89g (¼ in.) 33
Corn Tortilla 70 24g (1 tortilla) 7.7
Melba Toast 70 12g (4 rounds) 5.6
Wheat Bread 70 28g (1 slice) 7.7
White Bread 70 25g (1 slice) 8.4|   161 gLyCEMIC  INDE x
FOOD GI Serving Size (g) GL
Kellogg’s Special K 69 31g (1 cup) 14.5
Taco Shell 68 13g (1 med) 4.8
Angel Food Cake 67 28g (1 slice) 10.7
Croissant, Butter 67 57g (1 med) 17.5
Muselix 66 55g (⅔ cup) 23.8
Oatmeal, Instant 65 234g (1 cup) 13.7
Rye  Bread, 100% Whole 65 32g (1 slice) 8.5
Rye Krisp Crackers 65 25 (1 wafer) 11.1
Raisin Bran 61 61g (1 cup) 24.4
Bran Muffin 60 113g (1 med) 30
Blueberry Muffin 59 113g (1 med) 30
Oatmeal 58 117g (½ cup) 6.4
Whole Wheat Pita 57 64g (1 pita) 17
Oatmeal Cookie 55 18g (1 large) 6
Popcorn 55 8g (1 cup) 2.8
Pound Cake, Sara Lee 54 30g (1 piece) 8.1
Vanilla Cake and
Vanilla Frosting42 64g (1 slice) 16
Pumpernickel Bread 41 26g (1slice) 4.5
Chocolate Cake w/Chocolate Frosting38 64g (1 slice) 12.5
BEVERAGES
Gatorade Powder 78 16g (¾ scoop) 11.7
Cranberry Juice Cocktail 68 253g (1 cup) 24.5
Cola, Carbonated 63 370g (12oz can) 25.2
Orange Juice  57 249g (1 cup) 14.25
Hot Chocolate Mix 51 28g (1 packet) 11.7
Grapefruit Juice, Sweetened 48 250g (1 cup) 13.4 162  |
ADRENALINE DOMINANCE
FOOD GI Serving Size (g) GL
Pineapple Juice 46 250g (1 cup) 14.7
Soy Milk 44 245g (1 cup) 4
Apple Juice 41 248g (1 cup) 11.9
Tomato Juice 38 243g (1 cup) 3.4
LEGUMES
Baked Beans 48 253g (1 cup) 18.2
Pinto Beans 39 171g (1 cup) 11.7
Lima Beans 31 241g (1 cup) 7.4
Chickpeas, Boiled 31 240g (1 cup) 13.3
Lentils 29 198g (1 cup) 7
Kidney Beans 27 256g (1 cup) 7
Soy Beans 20 172g (1 cup) 1.4
Peanuts 13 146g (1 cup) 1.6
VEGETABLES
Potato 104 213g (1 med) 36.4
Parsnip 97 78g (½ cup) 11.6
Carrot, Raw 92 15g (1 large) 1
Beets, Canned 64 246g (½ cup) 9.6
Corn, Yellow 55 166g (1 cup) 61.5
Sweet Potato 54 133g (1 cup) 12.4
Yam 51 136g (1 cup) 16.8
Peas, Frozen 48 72g (½ cup) 3.4
Tomato 38 123g (1 med) 1.5
Broccoli, Cooked 0 78g (½  cup) 0
Cabbage, Cooked 0 75g (½  cup) 0
Celery, Raw 0 62g (1 stalk) 0|   163 gLyCEMIC  INDE x
FOOD GI Serving Size (g) GL
Cauliflower 0 100g (1 cup) 0
Green Beans 0 135g (1 cup) 0
Mushrooms 0 70g (1 cup) 0
Spinach 0 30g (1 cup) 0
FRUIT
Watermelon 72 152g (1 cup) 7.2
Pineapple, Raw 66 155g (1 cup) 11.9
Cantaloupe 65 177g (1 cup) 7.8
Apricot, Canned
in Light Syrup64 253g (1 cup) 24.3
Raisins 64 43g (small box) 20.5
Papaya 60 140g (1 cup) 6.6
Peaches, Canned, Heavy Syrup58 262g (1 cup) 28.4
Kiwi, w/ Skin 58 76g (1 fruit) 5.2
Fruit Cocktail, Drained 55 214g (1 cup) 19.8
Peaches, Canned, Light Syrup52 251g (1 cup) 17.7
Banana 51 118g (1 med) 12.2
Mango 51 165g (1 cup) 12.8
Orange 48 140g (1 fruit) 7.2
Pears, Canned in Pear Juice 44 248g (1 cup) 12.3
Grapes 43 92g (1 cup) 6.5
Strawberries 40 152g (1 cup) 3.6
Apples, w/ Skin 39 138g (1 med) 6.2
Pears 33 166g (1 med) 6.9
Apricot, Dried 32 130g (1 cup) 23
Prunes 29 132g (1 cup) 34.2 164  |
ADRENALINE DOMINANCE
FOOD GI Serving Size (g) GL
Peach 28 98g (1 med) 2.2
Grapefruit 25 123g (½  fruit) 2.8
Plum 24 66g (1 fruit) 1.7
Sweet Cherries, Raw 22 117g (1 cup) 3.7
NUTS
Cashews 22 --- 0
Almonds 0 --- 0
Hazelnuts 0 --- 0
Macademia 0 --- 0
Pecans 0 --- 0
Walnuts 0 0
DAIRY
Ice Cream (Lower Fat) 47 76g (½  cup) 9.4
Pudding 44 100g (½ cup) 8.4
Milk, Whole 40 244g (1 cup) 4.4
Ice Cream 38 72g (½ cup) 6
Yogurt, Plain 36 245g (1 cup) 6.1
MEAT/PROTEIN
Beef 0 --- 0
Chicken 0 --- 0
Eggs 0 --- 0
Fish 0 --- 0
Lamb 0 --- 0
Pork 0 --- 0
Veal 0 --- 0|   165 gLyCEMIC  INDE x
FOOD GI Serving Size (g) 0
Deer–Venison 0


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BEYOND HAPPINESS: Finding and Fulfilling Y our Deepest Desir e,  by Dr. Frank J. Kinslow
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by Eldon T aylor
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V i s i t  w w w. h a y h o u s e. c o m  t o  s i g n - u p  t o d a y<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        This
dedication is signified by the statement “ Gloria in Excelsis Deo. ” with
which his published works begin and end. Biographic Summary
Dr. Hawkins has practiced psychiatry since 1952 and is a life member of the
American Psychiatric Association and numerous other professional
or ganizations. His national television appearance schedule has included The
McNeil/Leher News Hour, The Barbara W alters Show, The T oday Show,
science documentaries, and many others. He was also interviewed by Oprah
W infrey. Dr. Hawkins is the author of numerous scientific and spiritual
publications, books, CDs, DVDs, and lecture series. He co-edited the
landmark book, Orthomolecular Psychiatry, with Nobelist Linus Pauling.<|eot_id|><|begin_of_text|>
Q: What is the phrase with which Dr. Hawkins' published works begin and end?,
A: "Gloria in Excelsis Deo"
Q: What are some of the television shows and documentaries that Dr. Hawkins has appeared on?,
A: The McNeil/Leher News Hour, The Barbara Walters Show, The Today Show, and many others
Q: What is the name of the book that Dr. Hawkins co-edited with Nobel laureate Linus Pauling?,
A: Orthomolecular Psychiatry
Q: What was the topic of Dr. Hawkins' Landsberg Lecture at the University of California Medical School?,
A: Not specified in the passage
Q: What is the title of Dr. Hawkins' autobiography?,
A: Not mentioned in the passage<|eot_id|><|begin_of_text|>The GOLDEN FOUNTAIN
The Complete Guide To Urine Therapy
Coen van der kroon
U rine therapy -the drinking and external· application of one's own urine
as a healing agent -is an ancient Eastern tradition which is gaining
popularity in the West. Devotees, who include the acress Sarah Miles,
claim that it is the oldest of natural remedies and swear by its health-enhanc
ing properties. The venerable former prime minister of India, Morarji Desai -
who was 99 and in excellent health the author met him in 1994 -was open
about the fact that he drank a glassful of his own urine every day. It was while he was in India in 1990 that Coen van der Kroon was first given
the opportunity to experience the therapy's healing benfits first -hand, follow
ing an accident. Afterwards, he embarked on a long journey around the world
to research into its history, uses and efficacy. The Golden Fountain, the most
complete book to date on urine therapy, is the result of those wide -ranging
investigations. The author tackles his subject with sensitivity and conviction. He provides a
comprehensive overview of urine therapy's history throughout the world,
together with detailed case histories and a user-friendly guide to its practical
application in relation to specific ailments. Swami Pragyamurti Saraswati, a strong advocate of urine therapy who teach
es in London, has written an authoritative foreword to the book, while individ
ual accounts from people who have tried it and found it beneficial add a fasci
nating personal touch. As an intriguing do-it-yourself home treatment, urine therapy is often the sub
ject of lively debate, but there's one thing that everyone agrees upon-it's
absolutely free! Coen van der Kroon
oreword by Swami Pragyamurti Saraswati TABLE OF CONTENTS
Foreword by Swami Pragyamurti Saraswati 9
Introduction 11
t. GETTING THE TASTE: An Introduction to Urine Therapy
4.1 My Introduction to Urine Therapy 1
4.2 A Brief Introduction to the Principles of Urine Therapy 8
f2' THE WATER OF LIFE: The History of Urine Therapy in the West r The t..Se of Urine in Ancient Europe 13
.2 Medical t..Se of Urine in the Last Centuries 16
.3 20th Century Developments of Urine Therapy 18
"2.


 that by staying at home without drugs, tests and
fees. - Dr.S.Subbarao, Vijayawada, A.P
OP brings out phlegm from the body. Phlegm is poison. Removal of this brings life, energy, light
and shine to the body. I can say with 58   years experience in Ayurveda,  that
OP is a therapy of potency and   power to bring health to people. - Dr. T. Madhusudhana Rao, Ayurveda Practioner, Nuzvid. In case of joint pains the improvement that would have resulted in eight months with my
medicines, have come within two moths of OP. For allergy, asthma and tooth diseases,
the results are wonderful. - Dr.S.Chandramouli, Homeopath, Gollalamamidalam, E.G. Dt., A. P
This therapy is very simple and inexpensive. Based on the benefits I gained, I strongly
recommend this therapy to heart patients as well as people suffering from asthma
and other lung infections. It has many good effects and therefore all can practice. - Prof. M.S.Naidu, PhD, IISc, Bangalore
I am recommending OP to others. I use gingely oil. All members of my household
are now practicing OP. OP is a magic and wonder cure for all diseases. - Prof C S Mahadevan, Chennai, Tamil Nadu
I am 82 years old. I have been suffering from constipation and piles for the last four
decades. Within two weeks of practicing OP, I started getting relief. Inflammation and piles
decreased. Decades old pain has gone just by doing OP with gingelly (sesame) oil.It is good for
all to practice. - Padma Bhusan, Sri Kalogi Narayana Rao, People's Poet,Tirupathi, A.P
 “Many think it is a simple therapy. True it is simple, cheap, safe and sure therapy. It is gentle and
kind to the afflicted - a divine gift to the suffering humanity. "Practice it and become healthy ”. - Swami Swaroopananda Bharati, Hyderabad
I am practicing OP daily. It is very good. I am instructing all my devotees to practice OP and they
are practicing. - Swami Devananda, The Divine Life Society Rishikesh, U.P
OP has been brought into light and has gained great popularity and is spreading further day by
day. Those who are practicing and having faith believe that it is the nectarine gift of God to the
people. - A.Lakshmaiah  S.P (Rtd), Visakhapatnam, A.P
People are able to regain health by OP introduced by you. ‘Health is great Wealth’ is a saying. You have given this great wealth to the people of Andhra through OP with just one spoon of oil,
which costs very little. - Bujji.Y, Rayalacheruvu, A.P
Ensnared by the modern methods of living, people are loosing the God given health. For those
poor souls sufferin g from diseases your “Wonderful OP Therapy” is a “Light of Hope”. - P.Satyanarayana, Guntur
Large number of people in Andhra Pradesh regained their health by practicing your advice. So
many people, who got rid of their diseases, are going forward in their lives with renewed health
and enthusiasm. - R.S Narayana, Tirupathi
SMALL BOOK  ON
OIL PULLING
A UNIVERSAL REMEDY
Introduction
At the dawn of twenty first century it causes doubt, disbelief and astonishment, if one advises you
to practice a therapy, which cures most diseases. In the past twelve years the curative results of
"Oil Pulling” (OP) of thousands of people provides proof beyond doubt. It is described as the 'Best
Drugless Therapy' a cure for most diseases. The aim of this pamphlet is to provide the essential details about OP to help you to cure yourself
by practicing at home. Dr F Karach, who proposed the oil treatment at a conference of oncologists and bacteriologists in
UDSSR, said most different diseases, could be totally cured without medicines or surgery. "With
oil therapy I have cured my chronic blood disease with which I suffered for 15 years. It healed in
three days an acute arthritis". Diseases curable
Dr F Karach said OP heals “migraine head-aches, bronchitis, diseases of teeth and gums,
thrombosis, eczema, encephalitis, ulcers, stomach, intestinal disorders, gastro enteritis,
peritonitis, diseases of heart, kidney, liver, and lungs; chronic blood disorders like leukemia;
arthritis and related illnesses; Neuro-physiological paralysis, meningitis, chronic sleeplessness
and women's hormonal disorders. In terminal diseases such as cancer, Aids, and chronic
infections, this treatment method has been shown to success fully replace all others”. I got a pamphlet on OP at a homeopathy course during December 1992. My wife and I started
practicing OP from Jan 1993 and now for over twelve years. At the age of 63 I have been cured
by OP of allergic sneezing and cold in the morning/night-of over four decades, asthma,
sleeplessness, palpitation, allergies due to food items, smells, and digestion problems for many
years. My wife aged 56 was cured of three decades’ old migraine (headache), four decades old
varicose veins and ulcers, Arthritis, blood pressure, and many other minor ailments. We suffered
from the above diseases without hope, obtaining only temporary relief from different systems of
medical treatment. OP cured our diseases without medicine after practicing for over a year. Having lived in Bangalore for over 37 years I was fully aware and experienced about how
comfortable is weather for a healthy person and how terrible it is for one with allergy, asthma etc. This reason prompted us to propagate this therapy to help others suffering like us. To do this I got
an English pamphlet printed on OP. I was obsessed with the idea that OP should be brought to the notice of who ever was suffering
with any disease. We started with telling personally and also distributed OP pamphlet. Fortunately
one copy reached the editorial staff of Andhra Jyothi a Telugu daily. Few of them tried, found its
effective and curative power and published it in their Sunday supplement on Oct 3, 1993 under
the Heading "Adbhuta Chikitsa - (Wonderful Therapy) - OP" in my name. I volunteered to answer
to all queries from readers. How OP has spread
Andhra Jyothi continuously published articles in their Sunday special for three years till
September 1996. It was described as a "Health Movement" in Andhra Pradesh, India. Many of the
experiences were also published in the paper. Articles on OP and interviews with me on OP were published in Kannada, English, Telugu, Tamil,
Urdu dailies and periodicals at various times during the last 12 years. I have received more than twelve hundred letters giving their experiences from the people after
practicing OP. This is in addition to a few thousand people who practiced OP with beneficial
results who either visited or telephoned me. I also had the good fortune to meet a large number of
people who had personally related their experiences regarding cures of diseases with OP during
over a thousand lecture engagements organized by Rotary, Lions and Ladies clubs,
Associations/Groups of Doctors, Lawyers, Teachers, Employees, Senior Citizens, and Students
in the states of Andhra Pradesh, Karnataka, Tamil Nadu and major cities in other states- - over a
period of twelve years. All of them narrated how they suffered from one disease or the other without cure from other
medical treatments, but were cured only by OP. During the last twelve years, I also responded to a very large number of telephone calls and
letters seeking help and guidance from people practicing OP. Results of OP Survey by Andhra Jyoti
In 1996, two and half years after continuous publication of a regular column in their Sunday edtion
on OP, Andhra Jyoti a Telugu daily, conducted a survey to find out the types of diseases cured
and the effectiveness of OP. Out of a total of 1041 respondents, 927 (89%) reported cure of one
or more diseases. People who did not report any cure were 114(11%). The analysis indicated
cure of the following types of chronic diseases:
Pains in the body and problems pertaining to neck and above  758 cases
Allergy and respiratory problems of lungs  like asthma, bronchitis etc191 cases
Skin problems  like pigmentation, itching, scars, black patches, and eczema etc 171 cases
Digestive system -155 cases
Constipation -110 cases
Arthritis and joint pains -91 cases
Heart disease  and B.P-74 cases
Diabetes- 56 cases
Piles- 27 cases
Diseases pertaining to female  reproductive system reported by women-21 cases
Diseases like Polio, Cancer, Leprosy, polycystic kidney, neural fibroma, paralysis etc 72
Procedure for practice of Oil Pulling:
• Take one tablespoon (two tea spoons=10ml) of refined sunflower oil or sesame oil  in
the mouth on an empty stomach in the morning. • With the mouth closed and chin up, without speed or effort, sip, suck, and pull the oil
through the


–64
essential oils for, 317
frequency, 244, 253
golden hour and, 151, 154
hypothyroidism and, 209
lactation herbs, 180, 199, 202, 212, 213, 263
list of essentials for, 241, 242
nipple soothing oil, 198
oversupply, 252–54, 317
partner ’s support during, 187
rasa dhatu nourishment during, 259–60
spitting up, 243–44, 252–54
transitioning from, 260–61
vata balancing in, 259–60
buttermilk, 98, 275
C
caffeine, 76, 272, 278
breast milk and, 249, 250, 251
conception and, 54, 57
in kapha, balancing, 28
in pitta imbalance, 25
sleep and, 207
thyroid and, 209
in vata imbalance, 20, 21, 124
calendula, 92, 181, 198, 199, 204, 263
cardamom
in baby formula, 264–65
black, roasted, 106
essential oil, 130, 136, 151, 153, 311, 314, 316, 317
Herbal Chewing Mix, 289–90
Hot Milk Tonic, 290–91
during labor, 153, 311, 315
for ojas building, 56, 69
for postpartum, 208, 282, 286, 291, 292–93, 296–97
powder, 215–16, 276, 277
during pregnancy, 87, 98
cashew milk, 131
cashews, 128, 276, 277, 284, 291–92
cassia oil, 310, 313celibacy, 94
ceremonies and rituals
for baby’ s five senses, 88–89
blessing way, 197–98
garbhadhana-samskara (conception), 59, 67–69
jata karma (birth), 168
nama karana samskara (name-giving), 234
newborn’ s welcome bath, 245
niskaraman samskara (welcoming baby), 220–21
postpartum, 184
simantonnayana (hair parting), 113
śosyantī homa (safe delivery), 138
cervix
dilation of, 147, 148, 162
incompetence of, 95
position and texture of, 64
“ripening” of, 144
cesarean birth, 211
belly wrapping and, 182
consent instructions, 136
ghee use and, 280
postpartum after, 213–16
chamomile, 100, 198, 210
in baths, 92, 199, 250
in ghee, 263
in teas, 208, 249, 283, 306, 307
See also  Roman chamomile
channels, 96, 112, 113, 211
Charaka Samhita,  68, 268, 272
chickpea flour, 247–48, 256
chitrak, 153, 179, 212, 315
chocolate chips, 298
choice
balance and, 16
conscious, 11–12, 37
ignorance in, 13
in responding, 226–29
sense control and, 40–41, 77
chyavanprash, 58, 99
cilantro, 284, 286, 295
cinnamon, 56, 76, 278
essential oil, 310, 313, 315
Hot Milk Tonic, 290–91
for postpartum, 215–16, 283, 286, 291–92, 293–94Tahini Cookies, 297–98
Warm Yam Smoothie, 292
circadian rhythms, 64
clary sage oil, 311, 314, 315, 316, 317, 319
cleanliness, 43, 75
in baby products, 255
in food preparation, 81, 270
cleanses, 54–55, 98
climate, 15–16, 21, 25, 28
clove, 56, 278, 282, 292–93, 296–97
essential oil, 310, 317
Herbal Chewing Mix, 213, 289–90
Hot Milk Tonic, 290–91
coconut, 215–16, 270, 289–90
flour, 298
milk, 247–48
oil, 254, 255, 285, 298, 310, 313, 320
sugar, 284, 293–94
water, 101, 107, 131, 156, 256, 275
colic, 249–50, 319
comfrey, 198, 199
communication
breastfeeding as, 258–59
conscious, 51
effective, 47–48
by newborns, 240–41
with newborns, 230–32, 236
compassion, 42, 75
ahimsa and, 37–38
in mothering, 229–30, 231
in postpartum, 194
self-knowledge and, 45
Sri Radha as embodiment of, 232
conception
Ayurvedic ideal, 31
building health prior to, 4
constitution at time of, 15
doshas and, 61, 84
menstrual cycle tracking and, 62–64
preparation for, 31–33
timing, 59
conditioned responses, 225–26, 231
conditioned worldview, 227
congestion, 27, 101, 271consciousness, 33–34
in childbearing, 1–2, 3–4
in embryo, 85
entering matter, 31
in marma therapy, 211
nourishing, 80
preconception, 36
uplifting, practices for, 42
constipation, 101–2
of newborns, 250–51
postpartum, 203–4, 209
relief from, 127, 317
contentment, 43–44
contractions
in active labor, 147
in early labor, 146–47
essential oils for, 315
massages between, 152
pitta support during, 156
planning for, 130, 131
position during, 159–60, 162
in pushing stage, 149
resting between, 129
stimulating, 127, 203
timing, 129, 157, 158–59
in transition stage, 148
vata support during, 151, 155
See also  Braxton-Hicks contractions
cooling breath ( sitali ), 26, 104, 107
copaiba oil, 311, 313, 314, 319
coriander, 179, 199
essential oil, 313
for postpartum, 281, 286, 289, 294–95
in teas, 55, 99, 202, 214, 288
cortical stimulation, reducing, 155
cortisol, 91
cradle cap, 254–55, 319
cravings, 85, 86, 275, 313
crowning, 124–25, 130, 149, 160, 162
crying, 2
colic and, 249–50
essential oils for, 319
postpartum, 211
reasons for, 238responding to, 235
cumin, 21, 56, 179, 275, 278
for postpartum, 199, 281, 286, 294–95
in teas, 55, 99, 202, 249, 288
cypress oil, 313, 316
D
dairy, raw, 260
dal
Iron-Rich Dal, 294
yellow split mung dal, 260, 274–75, 294, 295
dashamula, 197, 200. See also under  herbal teas
date sugar, 284, 298
dates, 56, 95, 99, 102, 127, 197, 260, 282, 297
Almond Date Shake, 291
Almond-Date Laddus, 215–16
Dry-Fruit Laddus, 276
Nourishing Oatmeal, 293–94
during pregnancy, 127, 128, 152, 273
Warm Yam Smoothie, 292
decision-making, 11, 14, 37
depression, 76


 or
objective, is recontextualized into Oneness. Enlightenment is merely the emer gence of Truth when the obstru ctions to
the realization of that Truth have been removed. By analogy, the shining of
the sun is not conditional upon the removal of the clouds ; it merely
becomes apparent. The way to sudd en enlightenment is through strict adherence to spiritual
awareness and specifics of consciousness so that the personality (ego) is
transcended rather than perfected. The term “enlightenment” is semantically correct. It is the recognition
and realization that one’s reality is the light of the Self—and that it stems
from within as an awareness and profound, self-evident Reality. In Reali ty, time is merely an illusion and an appearance. No “time” is
really wasted once one has chosen the spiritual goal. Actually, it makes no
difference in the end whether enlightenment takes a thousand lifetimes or
one. In the end, it is all the same.A “goo d person” is one thing; enlightenment is another. One is
responsible for the effort and not the result, which is up to God and the
universe. The essence of man includes the potentiality for enlightenment. Readiness implies that one has evolved through the lower levels of
consciousness, so spiritual inspiration now becomes the spark that ignites
the quest. To understand the nature of consciousness makes enlightenment possible. This essentially entails the realiz ation of the difference between duality and
nonduality, as well as how to transcend the realm of duality. The straightest way to enlighten ment is by transcending the limitation of
the ego/mind by dedication to verified Truth itself. This proces s is suitable
for modern humankind and devoid of conflict with science and religion. When one stops identifying with either the body or the mind, the
functions continue autonomously, but merely without an identification as
“myself.” The sense of authorship disappears. Ongoing survival is
autonomous, and continuance is an expression of conscious ness in its
alliance with the Holy Spirit.From the viewpoint of conscious ness and enlightenment, the reign of fear
does not cease until the desire for existence itself is surrendered  to God. In
the silen ce that ensues comes a great realization that one’s existence has
always been due to the Presence of the Self, which has attracted from the
Universe whatever is necessary for survival. Salvation requir es purification of the ego; enlightenment requires its total
dissolution. The goal of enlightenment is more demanding and radical. The seeking of enlightenment is a very major commitment—and is, in
fact, the most difficult of all human pursuits. Enlightenment as the primary
goal of one’ s life occurs in only one in ten million people. Clarify that it is not a personal “you” who is seeking enlightenment but
an impersonal quality of consciousness that is the motivator. There is no separation in the Allness of Creation, so it is impossible for
the created to be separate from the Creator. Enlightenment is therefore the
revelation of the Self when the illusion of the reality of a separate self is
removed. The road to enlightenment is not for bleating sheep. To be offended
signifies that one is defended, which, in itself, signifies the clinging to
untruth. Truth needs no defense  and therefore is not defensive ; Truth has
nothing to prove and is not vulnerable to being questioned for an answer. The oneness of Self-identity is the substrate of the phenomenon known as
Revelation or Realization. Enlightenment is the finalized state that ensues—
and it is unconditional, total, and complete. The personal “I” is “content,” whereas the “I” of Reality is context. By
analogy, the cloud is subject to change and dissolution. Weather  comes and
goes, but the sky itself remains unchanged. Enlightenment is merely the
shift of identity from the cloud to the sky. Enlightened awareness is best described as a state or a condition, a realm
or a dimension. It is self-revealing and all prevailing. It eclipses and
displaces mentation, which beco mes unnecessary and would, in fact, be an
interference and intrusion. Revelation is subtle, powerful, soft, gentle,
exquisite, and all embracing. The senses are bypassed, and all perception of
“this” or “that” disappears. It is also apparent that the entire content of
revelation has been there all along and simply not experienced or observed. The vision of what “Is” in its totality is entirely “Known” by virtue of the
Self already being All That Is. Identity confers absolute authority of
knowledge. The observer, that which is observed, and the process of
observation are all identical. To be enlightened merely means that consciousness has realized its most
inner, innate quality as nonlinear subjectivity and its capacity for awareness. Be resol ute on the level of absolutely no reservation. Avoid the lure of
the astra l realm s. Beware of the wolves in sheep’ s clothing, for they are
attracted to the devotee who is making significant progress. Do not accept
anyone into your life who does not pass the calibratable level of Truth. Keep your spiritual goal ever in awareness, no matter what the activity. Dedicate all endeavors to God. Remember the true nature of God and avoid
any teachings that state otherwise. The desire to search for God or enlightenment is already evidence of
having been spiritually inspired. As the ego vacates, the Radiance of the
Self uplifts and inspires. Hence forth, it is not possible to be alone. At the
critical moment, spiritual commitment and dedication bring forth the
unseen help of the Great Beings who are no longer in physical bodies—yet
their energy stands at the great doorway of the final moment when one is
sustained by the Holy Spirit and the wisdom of the teachers of T ruth. The straightest way to enlightenment is through devoted introspection,
meditation, and contemplation of the inner workings of the ego so as to
understand consciousness. The process is energized by intention,
dedication, and devotion; and the total effort is supported by spiritual
inspiration. The dedication is focused on the process itself as a surrender to
God. The focus needs to be intense, and it is energized by fixity and
deliberateness of intention. The process is one of discovery and becomes
progressively self-revealing.To follow the strict pathway to enlightenment is a specific disci pline and
commitment. It is not the same as practicing a religion. While there are
many tenets of religion that support the search for enlightenme nt, there are
also many that do not and actually constitute a hindrance. T o be pious is one
thing; to be enlightened is quite another. It is important to realize that the destiny of those who choose
enlightenment is enlightenment—who else would be on such a quest? To
merely seek spiritual purification and awareness is already a gift. Enlightenment means that the former personal identity and all that had
been believed about it have been erased, removed, transcended, dissolved,
and displaced. The particular has been replaced by the universal, qualities
have been replaced by the nonlinear, and the discrete has been replaced by
the unlimited. When enlightenment occurs, the ensuing state also completely
reconstructs the appearance of the world. Everything is seen to happen of its
own. There is no longer a “me” or a personal “I.” The orientation to the
world is completely altered, and functioning may be impossible or very
difficult. In the state of enlightenment, all is self-revealing of its essence as its
existence. Everything already is what it “means.”
Because no languaging of the state of enlightenment is actually possible,
a Zen master may just suddenly shout “Ha!” and hit you with a stick. What
is hoped for is a sudden flash, during which the inexplicable Reality stands
revealed. Enlightenment is the ultimate aesthetic awareness, for it allows the
beauty of creation to shine forth with stunning clarity. Another simple analogy is that a shadow does not become a sunbeam, but
is replaced by it. The ego is the shade; enlightenment is the consequence of
the light of the Self that replaces it. Enlightenment is merely the full, conscious recognition that innate Truth
is the core of one’s own existence—and that God as Self is the illumination
whereby that realization is made  possible. The Infinite Power of God is the
manifestation of the power of Infinite Context. The Unmanifest is even
beyond Infinite Context. As the Buddha pointed out, being mortal automatically entails suffering,
which is why he taught to seek enlightenment in order to preclude that
karmically determined recurrence. At very high levels, the subjective
experiencing of existence is no longer limited by the narcissisti c ego or the
psychological blocks of the positionalities. This condition is the
consequence of progressive surrendering at great depths of all limitations
and belief systems. The require ment is the persistent “one-pointedness of
mind,” processing out the emotional/mental residuals of lower
consciousness levels and surrendering all self-identities and mental belief
systems. The capacity to reach the condition or state classically called
“enlightenment” represents the fulfillment of the potential of consciousness
in its evolutionary progression. Consistent application of any spiritual principle can unexpectedly result
in a very major and sudden leap to unanticipated levels. At that point,
memory may not even be avail able; instead, the Knowingness of Spiritual
Truth presents itself silently. Comfort and confidence can be derived from this verifiable reality: that
the rare persons


 e, emotional and behavioral expression; upon specic
attributes of the tongue, pulse, and complexion; and nally upon the
areas and quality of pain or discomfort, restriction or freedom of
movement, overall vigor and weakness. Like the Feng Shui adept who divines the currents of Wind  and
Water  that circulate  through the environment to place people in a
proper and benecial alignment to them, the doctor turns himself
into a divining  rod that reads the movements of Qi, Moisture, and
Blood, assessing whether the Five Organ Networks  are working
harmoniously. The patient reports on current physical, mental, and emotional
complaints, states, and attitudes. Patterns of sleepin g, eating,
eliminating, working, and relaxing, as well as responses to stress,needs, desires, and goals, are useful information. The doctor wants
to know not only the nature  of the problem, but the nature of the
patient. Patient and doctor work together, recapturing and re-creating
relevant history, noting tendencies, patterns, and cycles that might
be inuencing the present condition. Together, family health,
emotional, physical, and sexual development, childhood illness and
treatment, injury, trauma and its resolution or lack thereof, and
times of crisis and change all reveal the evolutionary stages leading
to the present state. Just as every cell in the human body contains in its DNA a
template of the entire organism, so in Chinese medicine any part of
the body (puls e, tongue, eye, ear) broadcasts information  about the
whole. Just as the genes contain all the information about the
potential form and develop ment of the person, any aspect of a
human being can become a window or lens for revealing the state of
the person. This applies not only to the physical body, but to the
thinking and feeling body as well. METHODS OF  DIAGNOSIS
To observe: complexion, eyes, tongue, nails, hair, gait,
stature, aect, quality of excretions, secretions
To listen and smell: sound of voice and breath; odor of
breath, skin, excretions, secretions
To question: current complaints, health history, family health
history, pattern s of sleep, appetite, weight, elimination, menses,
stress
To touch: texture, humidity, temperature, elasticity of skin;
strength and tone of muscles; exibility, range of motion of
joints; sensitivity of diagnostic points; radial pulse evaluationMAY I PLEASE  SEE YOUR TONGUE. Of all the possi ble methods of examination, two are considered most
useful and reliable: inspection of the body and coating of the
tongue, and palpation of the pulse at both wrists. The tongue is
characterized by its color, texture, moisture, size, and shape. A
healthy tongue  ts comfortably in the mouth and is smooth, moist,
bright, pink, and rm, with a thin white fur that covers the upper
surface. Changes in the body of the tongue generally reect long-term
dysfunction of the viscera, whereas changes in the fur reect short-
term disturbances of digestion, uid balance, and heat regulation. In acute conditions such as a cold or u, the tongue may be red at
the tip with a yellow or white fur that is thicker than normal. The
red tip indicates Heat and possibly fever, and the thickened fur
indicates an Adverse Climate  such as Cold or Dampness. An enlarged, pale, and abby  tongue with greasy or cheesy white
fur is associate d with deciency and Dampness  or excess Moisture. This is charact eristic of illnesses such as chronic bronchitis, colitis,
nephritis, or a weak and enlarged heart. The thick, wet quality of
the fur is a sign of excess Moisture  manifested as phlegm in
bronchitis, loose, watery stool in colitis, and edema of the feet and
hands in heart disease or nephritis. The tongue fur primarily mirrors the Qi of the Stomach. Quite
Yang, this Qi is referred to as the “digestive Fire,” the “smoke of the
Stomach. “ If the fur is yellow, there is an excess of Heat in the
Stomach, associated with stomach pain or acidity, constipation, and
a sore, dry mouth or throat. If the fur is thick and white like cottage
cheese, this reects an extreme accumulation of Cold and Dampness
usually associated with marked deciency of digestive Fire,
manifesting in nausea, bloating, lack of appetite, and loose bowels. The color and shape of the tongue body also reect the intrinsic
strength and functional capacity of the individual. If the tongue is
very red overall or in one area, this indicates the presence of fever
or inammatio n that is attacking the Organ Networks. The Heart,
Lung, and Liver are most vulnerable to damage by Heat, which showsup as redness on the tip and edges of the tongue. In prolonged
febrile or chronic inammatory illness, the entire tongue may
become deep red. In additio n, if the tongue looks dry or parched,
this indicates serious deplet ion of Moisture, manifested by scanty
urine, constipa tion, thirst, and dryness of the skin and mucous
membranes. In these situations the tongue may appear to be
shrunken and shriveled. Tongue Zones
Kidney  zone: organs and functions below the navel including
kidneys, adrenals, large intestine, small intestine, bladder, uterus,
ovaries, and testicles; reproduction, elimination, regeneration,
locomotion, vegetative metabolism. Spleen  zone: organs and functions between diaphragm and navel and
between right and left sides including stomach, spleen, pancreas,
transverse colon, lower portion of esophagus, duodenum;  digestion,
assimilation, anabolic metabolism. Liver zone: organs and functions in lateral areas of the body between
diaphragm and navel including diaphragm, liver, gallbladder,
spleen, hepatic and splenic exures of large intestine; digestion,
elimination, detoxication, catabolic metabolism, coordination. Lung and Heart  zones: organs and function s above the diaphragm
including, lungs, heart, diaphragm, esophagus, trachea, bronchi,
mouth, nasoph arynx, nose, ears, eyes, brain; respiration, circulation,
digestion, mentation, perception, communication. Pallor of the tongue usually  indicates chronic deciency of Qi,
Blood, and Moisture. When  this is severe, the tongue may take on a
purplish hue, indicating that deciency has led to stagna tion of the
Blood. This color appears in cases where there is Coldness  of the
body and limbs, tiredness, shortness of breath, and pain in the chest,
abdomen, or joints. The progress of illness is also disclosed by the tongue. As illness
improves, the quality of the fur and color of the tongue become
more normal. If the illness worsens, so will the tongu e and fur. Realistically it is common for individuals to have a complex tongue
picture showin g conicting conditions of Heat and Cold, excess and
deciency. For example, the tongue of a person with a chronic
peptic ulcer and acute inuenza might appear abby and pale,
reddened at the tip, with yellow fur in the center. This indicates the
intermingling of chronic interior deciency with acute exterior
excess. Each part of the tongue corresponds to the condition or state of an
Organ Network. To see the condition of the Heart Network  one looks
at the extreme tip of the tongue, whereas to gauge the state of the
Lung one looks near the tip. So a very red tipped tongue indicatesnot only the general presenc e of Heat, but Heat aecting these two
Networks. A tongue that is purplish indicates poor circulation,
particularly associated with the stagnation of Qi or Blood  in the
Liver. And greasy yellow fur in the center of the tongue reports
Damp Heat  in the Spleen  and Stomach. Many external factors can also aect the appearance of the
tongue, such as smoking, coee, alcohol, and the use of
pharmaceutical drugs. Under these conditions, the tongue may
reect the eect of these agents rather than give a true picture of
the underlying state. This is why the practitioner never relies on
only one method of diagnosis. MAY I PLEASE  FEEL YOUR PULSE. Pulse diagnosis is based on the principle that Qi and Blood  circulate
as a single entity. By feeling the movement of blood in the vessels,
the activity of Qi, Moisture, and Blood  is inferred. The pulse is
produced by the movement of blood in the arteries, but movement
is initiated by the force of Qi. The Chinese saying “Where  Qi goes,
Blood  ows” communicates this synergy of Qi and Blood. When Qi
and Blood  are disturbed, Moisture  may become abnormal as well. Palpating the Pulse
The practition er feels three positions on each wrist along the
radial artery


, the iron is set free and is as indigestible as saw
filings. In digesting starch and sugar, and all carbohydrates, an
alkaline solution or digestive fluid is required, a large amount
of which is furnished by the saliva. Hence, all cereals, fruits
and vegetables should be thoroughly masticated, insalivated
and pulverized before entering the stomach. And as the saliva
is an alkaline substance, the digestion of these foods,
therefore, begins in the mouth. All foods composed largely of starch, such as cereals,
potatoes, and nearly all legumes, should not be eaten at the
same meal with sweets, especially cane sugar. All foods, whether fluids or solids, that contain starch or
sugar, such as rice, potatoes, corn, oats, in fact, all the cereal
class, may be eaten with safety at the same meal. Milk can
also be taken with all the car bohydrate family of foods. All foods containing gluten, albumen or gelatine, such as
meat, eggs, and a few kinds of nuts, are classed as protein,
and require an acid solvent to be digested; therefore can be
eaten with safety with all kinds of fruits. The digestive fluid secreted by the stomach is an acid
substance; therefore, the last-named foods are digested
mainly in the stomach. Milk, one of the best foods known, can be taken with all
kinds of fruits, provided no cereal starch be eaten at the same
meal. All foods that contain both carbohydrates and proteins
compose healthful combinations. Starch, sugar and fats may be  properly termed the "fuel
of the body." They supply all the force, energy, heat and brain
power of the system, while proteids produce the structure in
which this energy is reposed. The few fundamental rules given here apply to a normal
or healthy stomach. Where any abnormal condition is present,
selections of food must be made to counteract and overcome
them. The study of food combinations, however, in its last
analysis, is the science of trying to ascertain the best way to
do the wrong thing. The less foods are mixed and combined
at the same meal, the healthier and higher that form of life
will be which they build. The system requires daily so much water, proteids,
carbohydrates, fat and salts. The foods necessary to supply
these elements can be eaten at different meals, instead of
combining them all at the same time. It is this most interesting and important problem that the use of uncooked
foods will solve. The ultimate and most scientific end that can be attained
in the study of the food question is, to find in foods the exact
requirements of a normal body; in other words, a perfectly
balanced bill of fare. This is rendered extremely difficult
when we subsist upon foods which have been changed by any
process from their elemental condition; but in subsisting upon
natural or elementary foods it is but a matter of time when the
taste will dictate the quality, and hunger the quantity, and the
perfectly balanced bill of fare becomes possible. THE PREPARATION OF FOOD. MANY good women have spent the best part of their lives,
and volume after volume has been written in the endeavor to
tell the world how to prepare foods. The very words, "prepare
foods," suggest to the mind that they are not right; that nature
has not finished her work; that something must be done to
them before they are fit to convert into human energy. It suggests that they must be fixed, mixed, mashed,
smashed, bruised, ground, shredded, heated, steamed, baked,
boiled, oiled, roasted, toast ed, greased, sweetened, soured,
fermented, raised, mushed up, wet up, dried out, or in some
way changed from the way in wh ich they were handed to us
by the provident hand of nature. The securing of food is the chief business of every living
thing on this globe. The necessity, of doing this has shaped to
a very large degree both the body and the mind. It made for
man hands suitable for plucking fruit, nuts, and things that
grew above his head high up in the air and sunshine. It gave
to the lion claws and tusks to catch and tear his food. It gave
to the hog a snout with which to root in the ground. It gave to
the stork and the crane long legs and bills. It gave to the
giraffe a long neck with which to reach buds and leaves. It
gave to the honey bee an organ to collect honey, a sack in his
own body to carry it, and intelligence enough to make his cell
in which to deposit it for future use. In the process of ages, want creates all that is necessary. Food taken as nature made it will produce a natural being. When it is changed, mixed, distilled and concentrated, it is
unnatural, and it will necessarily produce an unnatural being. For, as man is the net product of his food, as is his food, so he
must be. There is no problem in philosophy more obvious
than this. It may be argued that our present methods of feeding are
the product of heredity, and with the long ages we have
changed the artificial into the natural. This is not true,
because the ultimate end of artificialism, that is, the violation
of natural law, is extermination. There is no such thing as
getting used to the wrong thing. A human being can never get used to whiskey and
tobacco. They will stimulate the nervous system above par,
only to drop it farther below each time they are touched. They
leave their withering trail through the body and brain of the
real man, and sink lower and lower each day the hopes,
aspirations and emotions. They cover the faculties with a
callous veneering that finally becomes impervious to the
sweetest senses of the human heart. Foods should be changed as little as possible from their
elementary condition. The idea of preparing foods should be
allowed to fade entirely from the human mind. It is well to
remember that they have been prepared once by a supreme
intelligence, and it is seriously to be doubted if the puny
biped called man can very much improve them. When the average mind thinks of uncooked foods, it is
wont, it seems, to fly to a meat store, more politely called a
butcher shop, for proof infallible that the scheme is wrong;
and draw a picture of one dining from the swinging carcass of
a cow or hog, or going to the corn bin and gnawing through a
crack at an ear of yellow corn. Instead, picture a dainty table in a quiet corner, covered
with spotless linen and laden with milk, cream, egg-nog,
pecan meats, walnuts, almonds, grapes, grape fruit, bananas,
pears, apples, dates, figs and raisins, luscious red melons and
golden cantaloupes, lettuce, cucumbers, ripe olives, celery,
olive oil and a dozen other delicious things, all of which
being natural, satisfy hunger, furnish the highest form of
nutrition, and quickly appeal to  and excite the highest sense
of taste and enjoyment. It is too bad that so many good people
go through the world from the cradle to the coffin, and, after
leaving the maternal fount, never enjoy, never taste, one
good, clean, pure, delicious meal. PREPARATION OF UNCOOKED FOODS. THE idea of preparing foods is so firmly fixed in the minds of
women that the very suggestion of lessening their labors in
this direction suggests the idea of limiting the family
rations,—depriving the table of its pleasure and luxury;
therefore, it sometimes meets with more or less opposition. Experience has shown that men are more willing to accept the
elementary food idea than women, particularly when it
promises to lighten the labors of their wives, mothers and
daughters. There has been for many thousand years a sort of
competition between housewives, hotels, and all public and
private eating-places, as to which could prepare the greatest
variety of foods, the result of which is that the table is held
responsible for over ninety per cent. of all human ills. This result is not sufficiently creditable to cause thinking
people to clamor for its continuation. It reminds me of the
consolation that I received once from a gentleman with whom
I was playing a game of billia rds. It was my off-day. The
balls would neither "hit" nor "hurdle," while his plays were
all graceful and effective; and I was enjoying the supreme
pleasure of seeing him make all the points beside paying for
the games. In answer to my complaint upon missing a simple
shot, he said, "Oh, this is noth ing. I have seen luck run this
way for three or four hours, and all of a sudden get worse." The best foods need the least preparation. Geographic
and climatic conditio ns, under which most of us live, of
course, make harvesting and garnering necessary; and in
order to store certain foods for winter use, certain
preparations become necessary; but when we come to prepare
them for the table, the effort should be to bring them back as
nearly as possible to their original condition. All


perientially. One	might	say	that	macular,	or	central
vision,	is	‘Yang’	as	compared	to	peripheral	vision,	which	is	‘Yin’. The
intellect	is	Yang;	the	Self	is	more	comparable	to	Yin. (Although	it	includes
the	Yang,	it	does	so	in	a	Yin	manner!) The	moment	of	enlightenment	or	realization	is	like	the	very	ultimate
Yin-and-Yang	‘experience’. It	is	a	given	that	is	received. The	ultimate
surrender	opens	the	door	for	Revelation,	which	stands	forth	to	be	received. This	is	the	ultimate	power	of	Yin. The	Presence	stands	forth	with	such
enormous	power	that	it	seems	like	the	ultimate	Yang	presence. Enlightenment	is	the	product	of	that	union;	thus,	it	is	absolutely	complete
and	final. The	occurrence	is	like	the	birth	of	a	new	nebula,	the	birth	of	a
star. This	may	sound	exaggerated	unless	it	is	realized	that	it	is	not	the
local,	limited	‘you’	that	becomes	enlightened. On	the	contrary,	the	Self	is
the	All	of	the	Entire	Universe;	therefore,	others	who	have	arrived	at	that
state	have	described	it	as	‘cosmic	consciousness’	because	of	the	enormity
of	the	‘event’. It	should	not	be	forgotten	that	this	occurrence	impacts	the
total	consciousness	of	all	mankind	and	does	so	for	many	thousands	of
years,	and	on	into	time	without	end. Without	the	consciousness	of	the	avatar	appearing	on	this	planet,
mankind	would	have	self-destructed	millennia	ago. Thus,	when	the
Buddha	extols	the	virtues	and	magnificence	of	his	‘teachings’,	he	is
merely	being	humble	and	factual. It	has	nothing	to	do	with	being	self-
laudatory. The	realization	of	that	which	sustains	all	life	is	hardly	a	small
discovery. Every	sage	knows	the	same	thing	but	expresses	it	differently	or
perhaps	in	other	styles	of	language. Q:	Why	is	the	intellect,	which	is	so	useful	in	dealing	with	material
problems,	so	useless	and,	in	fact,	a	hindrance	when	it	comes	to
reaching	enlightenment? A:	The	ego/mind	is	limited	to	perceptually	created,	linear	sequential	logic,
abstractions,	and	the	use	of	words,	concepts,	and	symbols. The	matrix	of
the	comprehension	afforded	by	intellection	is	actually	an	epistemological
position	that	relies	primarily	on	definitions. Thus,	it	is	definition	itself	that
is	the	very	crux	of	the	impediment. Definition	is	an	artifice,	an	agreed-
upon	symbolism	displayed	as	verbal	or	auditory	syntax	so	that	it	will	have
a	communicable,	specific,	and	limited	meaning. Language	is	as	useful	as	it
is	precise. To	define,	we	have	to	deal	in	abstract	categories	of	thought. We	specify
class,	genus,	and	species. Thus,	verbalization	and	languaging	result	in
careful,	progressive	limitation	from	class	to	genus	to	species	to	particularindividual. The	perfection	of	this	level	of	consciousness	calibrates	in	the	400s,	at
which	499	is	the	level	of	intellectual	genius. This	level	is	very	powerful. It
creates	and	sustains	all	modern	science,	industry,	and	the	economy	as	well
as	space	exploration	and	biological	research. The	400s	are	certainly	a	long,
long	way	beyond	the	mentality	of	Neanderthal	Man. Modern	society	lives
in	the	400s—the	age	of	the	university,	the	Internet,	the	newspaper,	and
electronic	communication—but	self-realization	is	a	state	of	a	different
dimension. It	is	unlimited,	beyond	form,	and	all	inclusive. Language	and	concepts	consist	of	very	limited,	distinct	forms. Although	this	generality	is	easy	to	see,	it	is	more	far-reaching	and	subtle	in
its	effect	than	can	be	easily	described. At	the	very	basis	of	the	limitation	of
thinking/mind/logic	is	the	fact,	as	pointed	out	by	Korzypski,	that	a	symbol
or	a	word	is	not	the	same	thing	as	that	which	it	denotes	(e.g.,	the	map	is
not	the	territory). In	Reality,	everything	is	totally	and	completely	self-identical	and	self-
existent. It	is	exactly	and	only	what	it	is	in	a	very	radical	self-identity	that
excludes	all	adjectives,	adverbs,	verbs,	pronouns,	or	actually	even	nouns. From	the	viewpoint	of	radical	truth,	a	thing	can	be	said	only	to	be	itself. All	language	is	thus	based	on	perceptual	bias	and	limitation. For	instance,
if	it	is	said	that	it	is	a	great	day	outside,	the	radical	fact	is	quite	to	the
contrary. A	day	is,	after	all,	a	specified	duration	of	time. It	cannot	have	any
color. There	is	no	such	thing,	actually,	as	‘a	great	day’. With	examination,
it	will	be	found	that	all	definitions	and	statements	are	false,	without
exception,	and	thus	are	restricted	severely	and	radically	to	self-identity
only. An	individual	is
not
	a	class,	or	even	a	genus	or	a	species. These	are	all
categories	of	thought. In	Reality,	each	thing	is	perfect	as	a	definition	and
expression	of	itself	by	the	authority	and	self-effulgence	of	its	own
existence. All	labels	are	therefore	fallacious. A	thing	is	not	a	word	or	a
concept. At	a	deep	level	of	understanding,	all	language	and	symbols	are
fallacious. For	instance,	people	are	not	caused	to	be	frozen	to	death	by	a
thermometer	that	is	reading	twenty	degrees	below	zero	Fahrenheit. They
freeze	to	death	because	of	the	absence	of	heat,	which	we	(fallaciously)
term	‘coldness’. Even	if	we	say	someone	‘froze	to	death’,	that	is	also
fallacious. The	person	actually	died	because	their	heart	stopped	beating. Even	that	is	not	true. The	person	died	because	if	the	heart	stopped,	the
brain	lacked	oxygen	and	stopped	breathing. Even	that	is	fallacious	because
with	no	oxygen,	the	energy	production	from	chemical	reactions	of	the
body	has	stopped	(cyclic	amp,	etc.). Even	that	is	fallacious	because	whenthe	enzymes	stop,	the	chemical	processes	they	catalyze	stop. Even	that	is
fallacious,	and	so	on. Eventually	we	find	that	the	person’s	body	died
because	the	etheric/life/energy/spirit	body	that	had	inhabited	the	body	had
left. No	thing	or	person	can	actually	be	an	adjective. It	cannot	actually	even
be	a	noun. As	a	matter	of	fact,	it	cannot	even	do	anything. The	limitation
of	radical	reality	is	that	it	can	only	‘be’. Not	only	that,	it	can	only
specifically	be	precisely	that	which	it	is,	with	no	descriptive	terms	applied
at	all. Abstractions	have	no	existence	or	reality. They	do	not	have	the	capacity
to	‘be’. All	qualifiers	are	a	perceptual	artifice;	none	actually	exist. Reality
becomes	self-evident	when	the	obstruction	of	perception	and	mentation
are	removed,	including	all	belief	systems. Q:	Are	beliefs	also	obstacles? A:	Yes	and	no. A	belief	is	an	operational	substitute	for	the	knowledge	that	can
be	gained	only	by	experience. For	instance,	a	traveler	believes	that	a
country	called	China	exists,	based	on	faith	and	information. The	belief
gives	sufficient	basis	for	action. The	traveler	first	hears	about	China,	and
then	reads	information. At	that	point,	the	person	‘knows	about


Marianne W illiamson was speaking at the P alace of F ine
Arts. She got me a tick et to the sold- out event, and as I sat
in the audience I was stunned. I watched as Marianne boldly
called people to a higher vision for themselves and the
world. I hear d her unabashedly implor e us to step out of the
smallness of our own ego -center ed lives and into the
grandness of serving as part of a divine mission. Although Iwas listening intently to the wor ds she spok e, I was mor e
overcome by her pr esence. I lef t ther e completely in love
with Marianne W illiamson. I returned to my apartment, intent to discover the parts of
myself that I so clearly saw in her. I loved that she had the
courage to speak the truth, even if it meant shocking people
in order to wak e them up. Also I admir ed the way she was
able to clearly articulate a diﬃcult message, speaking with
such eloquence that her wor ds penetrated into people’s
minds and hearts. I was enamor ed with the depth of
concer n she seemed to feel for humanity and the sense that
she was dedicated to something lar ger than just her
individual life. I also envied her beauty, her sense of style,
and her willingness to look lik e a hot, se xy woman and not
one of the many ster eotypical frumpy spiritual teachers. She
took the stage looking gor geous and sophisticated, yet her
holiness came thr ough loud and clear. As a dedicated student of pr ojection, I look ed beyond her
behaviors and tried to discover the underlying
characteristics that gave rise to those behaviors. I ask ed
myself, “What kind of person is able to just be herself on
stage?” Clearly, an authentic person. “What kind of person
would car e so deeply for the r est of the world?” A selﬂess
person. “What is the quality that allows Marianne to speak
up, to tell the truth even when it’s shocking or scary?” I
heard very clearly—a bold person. I look ed at my list of qualities, which r ead, “bold,
authentic, and selﬂess.” None of them wer e characteristics I
owned or acknowledged within myself. Those who know me
now may ﬁnd this har d to believe, but back then I was not
somebody who told it lik e it is. A fraid of losing the appr oval
of those I loved, I skirted ar ound issues and lack ed the self -
conﬁdence to even stand in fr ont of a r oom without shaking. I was mor e concer ned with looking good than I was with
saying something that would change people’s lives. I was
more concer ned with saying it nicely than with beingstraight or authentic. Y et I knew that if I saw these str engths
in Marianne, the potential for them must e xist also within
me. I began practicing being mor e authentic with people and
challenged myself to speak up even when I wanted to be
silent. T o develop the visionary part of myself, I started my
day with a prayer for the world and followed with a daily
prayer for myself. To be mor e selﬂess, I focused on what I
could give rather than what I could get. Marianne’s
magniﬁcence r eﬂected back to me my own hidden potential. By seeing her light, I literally glimpsed who I could be in the
world if I had the courage and the tenacity to acknowledge
that the str engths I attributed to her wer e also my own. This
is not to say that they don’t e xist in her as well; clearly they
do. Boldness, authenticity, and selﬂessness ar e universal
qualities; each one of us has the right to e xpress them in
our own unique way. Befor e I br oke the trance of my light pr ojection on
Marianne, I wanted my ﬁrst book to be as beautiful and
poetic as her gr ound-br eaking book A Return to L ove. But as
I surrender ed to the unique unfolding of these qualities
within me, I r ealized that I was being guided along a
diﬀer ent path. My mission was to be the Champion of the
Darkness rather than the F irst Lady of the Light. This was
the divine plan for my life, and I never would have glimpsed
it if I hadn’t embraced all of my pr ojections. Taking back our light fr om those we’ve pr ojected it onto
opens the door to an unimaginable futur e. I never dr eamed
that I would one day write a book with Marianne W illiamson,
that we would become friends, or that we would support
one another in the fulﬁllment of a collective mission. This is
what’s possible when we tak e responsibility for the light we
see and admir e in others. Instead of staying in the trance,
we own up to the part of us that is aching to come forth and
do the work to own it within ourselves.Whatever inspir es you is an aspect of yourself. Any desir e
of the heart e xists to support you in discovering and
manifesting it. If you have an aspiration to be something, it
is because you have the potential to manifest the quality
you ar e seeing and the behavior that this quality will bring
forth. It will not necessarily be in the e xact way that others
are expressing the quality, but in your own way. In my workshops, I always pick a diﬀer ent celebrity and
ask people in the audience to shar e with me what they love
most about the person. R ecently I chose Bono, and of
course I hear d at least twenty diﬀer ent qualities that people
love about him. One person loved his talent; another raved
about his cr eativity; another, his charisma. Some wer e
enamor ed with his vision, while others wer e inspir ed by his
leadership, his selﬂessness, or his gener osity. They each
shouted out the quality they attributed to him as though
everybody couldn’t help but see it and would naturally
agree. But this is rar ely the case, because each person saw
him thr ough the lens of their disowned self that wanted to
come out and be embraced. Everyone had diﬀer ent
perceptions, because everyone had pr ojected a diﬀer ent
piece of their light onto the scr een of the man named Bono. In this e xample, Bono is serving as a gr eat mir ror for all
those who follow him to ﬁnd the hidden aspects of
themselves. He gives people the opportunity to tak e back
their own light and ﬁnd e xpression for the qualities they see
in him. All celebrities have the power and r esponsibility to
not actually claim people’s pr ojections. In fact when they do,
they of ten get trapped in their own illusional self, which
promises to mak e their own shadow act out. Instead, their
job is to r eﬂect the pr ojections back to all those who ar e
transfer ring their light to them. Remember, our shadow is of ten so well hidden fr om us
that it’s nearly impossible to ﬁnd. If it wer en’t for the
phenomenon of pr ojection, it might stay hidden fr om us for
a lifetime. Some of us buried our shadow traits when wewere three or four years old. When we pr oject onto other
people, we have an opportunity to ﬁnally ﬁnd these buried
and hidden tr easur es. INTEGRA TING THE SHADOW
By now, you might be able to acknowledge that the shadow
—with all its pain, trauma, and strife—is an indestructible
part of who we all ar e. No matter how har d we try, we will
never succeed in getting rid of it or squelching its pr esence. We do, however, get to decide if we will allow it to destr oy
our life and r ob us of e xperiencing our gr eatness, or if we
will milk it for all its wisdom and use it to pr opel us into the
most e xtraor dinary version of ourselves. W e have all tasted
the sweetness of love, the sour disappointment of loss, the
bitter ness that r emains af ter a heartbr eak. Every one of
these e xperiences is part of our divine, unique r ecipe. W e
wouldn’t be who we ar e without them. Most of us suﬀer
from the painful and unwanted parts of our r ecipe, but ther e
are some e xtraor dinary people who choose to use their pain
to heal their heartache and contribute to the world rather
than get suﬀocated by the shadow aspects of their past. John W alsh, the host of America’s Most W anted,  did just
that. The death of a child is one of the toughest ingr edients
any one of us could imagine having to survive, yet many