/Minerals.html 3/4RDA:  15 mg, recommended intake 20 to 30 mg daily; therapeutic dose up to 300 mg; best taken together with vitamin B6. Diets low
in protein and high in ﬁber, phytates, calcium, fat and copper may decease the absorption of zinc. Increased zinc is needed with
calcium or magnesium supplements, and during chronic infections, convalescence and stress.
DEFICIENCY  SYMPT OMS:  Skin: acne, boils, burns, leg ulcers, parakeratosis (horny red skin), poor wound healing, psoriasis, stretch
marks. Hair: brittle, coarse, dandruf f, falling, lacks pigment. Nails: white spots and bands. Eyes: keratitis (inﬂammations or lesions of
the cornea), night blindness, retinal detachment. Taste and smell lost or distorted, mouth canker. Sexual problems: male sex organs
underdeveloped, prostate enlarged, delayed sexual maturity, menstruation retarded, irregular, sterility. Poor growth, dwarﬁsm. Body
and breath odor, nausea (pregnancy). Poor circulation, cold extremities, fainting, heart infarct, sickle-cell anemia. Cancer, diabetes,
epilepsy, gastric and duodenal ulcers, inﬂammation of the intestines (Crohn's disease), joint pains (especially knee and hip), liver
cirrhosis/alcoholism, toxemia. Mental problems, increased emotionalism, hyperactivity, learning disorders, autism, schizophrenia.
Loss of appetite, anorexia nervosa, multiple allergies. For details on using zinc to overcome various diseases see
https://food.ndtv.com/health/8-signs-of-zinc-deﬁciency-and-how-to-cure-it-1691863.
SOURCES:  Oysters, herrings and sardines, kelp, seafood, oatmeal, liver, pumpkin seeds, sprouted seeds.
Disclaimer: The aim of this web site is to provide information on using natural healing methods to aid in the treatment of illness and health improvement.
The author cannot accept any legal responsibility for any problem arising from experimenting with these methods. For any serious disease,
or if you are unsure about a particular course of action, seek the help of a competent health professional.
© Copyright W alter Last & Austpac Productions. All Rights Reserved. | W eb Design by Austpac.10/30/24, 2:38 PM Health-Science-Spirit - Minerals
https://health-science-spirit.com/Healing_Foods/Minerals.html 4/4<|eot_id|><|begin_of_text|>The Eye of Revelation by
PETER KELDER
  Single Copies $2.00 Postpaid
Send all orders direct to
THE NEW ERA PRESS
Drawer 151
Burbank, California
Copyright 1939 by PETER KELDERForeword
“THE EYE OF REVELATION?” is truly a revelation. It re-
veals to you information which has been known and used by men
in far-distant lands for more than 25 centuries, but which is now
available to you for the first time. Information which has been
thoroughly tried and tested and which has been proven beyond a
doubt to be the greatest gift ever bestowed on man in this material
plane of existence. Information that will stem the tide of pre-
mature old age with its attendant weaknesses and senility.
This is the information for which Ponce de Leon, and thou-
sands of others down through the ages, would have given all they
possessed: for with such information they quickly could have re-
gained all that they had paid and more.
“THE EYE OF REVELATION” produces remarkable mental
and physical rejuvenation within a month. So much so, in fact.
that one gains new hope and enthusiasm with which to carry on.
However, the greatest results come after the tenth week. When
you stop to consider that the average man has endured his afflic-
tions from 30 to 50 years, to obtain such amazing results in such a
short time as ten weeks sounds almost miraculous.
There is positively no limit to the improvement and progress
one can make with this information. As long as you live and prac-
tice "THE EYE OF REVELATION” you will get more gratify-
results. Not only will they be manifested in the material, but
if the fortunate individual so desires he may improve his mental
world as well as all the other worlds to which man is heir.
MOST IMPORTANT: The information given in “THE
EYE OF REVELATION” was, for twenty-five centuries, con-
fined strictiy to men, Now, to the surprise and delight of all
concerned, it has been found that women, too; get equally beneficial
and amazing results. Now, after this long period of waiting every
adult, man or woman, can go on to grand and glorious things.
regardless of age, environment, or circumstances.
Get started at once on the marvelous work of REJUVENA-
TION. TRANSMUTATION, and YOUTHIFICATION. May
success. health, energy, power, vigor, virility, and LIFE follow
your footsteps forever.
  THE PUBLISHERS.THE EYE OF REVELATION —By—
PETER KELDER
2
PART ONE
One afternoon I dropped into the Travelers Club to escape
a sudden shower, and while seated in an easy chair waiting for
it to clear up I fell into a conversation with a most interesting
old gentleman; one who, although I did not know it then, was
destined to change the whole course of my life. I call him an
old man for that is exactly what he was. In his late sixties,
he looked every year his age. He was thin and stooped, and
when he walked leaned heavily on his cane.
It developed that he was a retired British army officer,
who had likewise seen service in the diplomatic corps of the
Crown. There were few accessible places on the globe to which
Colonel Bradford, as I shall call him, although that was not his
true name, had not, at some time or other in his life, paid a
visit, and warming under my attention he related incidents in
his travels which were highly entertaining. Needless to say I
spent an interesting and profitable afternoon listening to him.
This was some years ago. We met often after that and got
along famously. Many evenings, either at his quarters or at
mine, we discussed and discoursed until long past midnight.
It was on one of these occasions 1 became possessed of a
feeling that Colonel Bradford wanted to tell me something of
importance. Something close to his heart which was difficult
for him to talk about. By using all the tact and diplomacy at
my command I succeeded in making him understand that I
should be happy to help him in any way possible, and that if he
cared to tell me what was on his mind I would keep it in strict
confidence. Slowly at first, and then with increased trust
he began to talk.
While stationed in India some years ago, Colonel Bradford,
from time to time, came in contact with wandering natives
from the remote fastnesses of the country. He heard many
interesting tales of the life and customs of the country. One
story, which interested him strangely, he heard quite a number
of times, and always from natives who inhabited a particular
—3—district. Those from the other districts seemed never to have
heard it.
It concerned a group of Lamas or Tibetan priests who,
apparently, had discovered “The Fountain of Youth.” The
natives told of old men who had mysteriously regained health
and strength, vigor and virility shortly after entering a certain
Lamasery; but where this particular place was none seemed
exactly to know.
Like so many other men, Colonel Bradford had become old
at 40, and had not been getting any younger as the years
rolled by. Now the more he heard this tale of “The Fountain
of Youth” the more he became convinced that such a place and
such men actually existed. He began to gather information
on directions, character of the country, climate, and various
other tid-bits that might help him locate the spot; for from
then on there dwelt in the back of his mind a desire to find
this “Fountain of Youth.”
This desire, he told me, had now grown so powerful that he
had determined to return to India and start in earnest a quest
for the retreat of these young-old men; and he wanted me to
go with him. Frankly, by the time he had finished telling me
this fantastic story I, too, was convinced of its truth, and was
half-tempted to join him, but finally decided against it.
Soon he departed, and I consoled myself for not going with
the thought that perhaps one should be satisfied to grow old
gracefully; that perhaps the Colonel was wrong in trying to
get more out of life than was vouchsafed to other men. And
yet—a Fountain of Youth!!! What a thrilling idea it was! For
his own sake I hoped that the old Colonel might find it.
Months passed. In the press of every-day affairs Colonel
Bradford and his “Shangri-La” had grown dim in my memory,
when one evening on returning to my apartment, there was a
letter in the Colonel’s own hand


OceanofPDF.com10th Verse
Carrying body and soul
and embracing the one,
can you avoid separation?

Can you let your body become
as supple as a newborn child’ s?
In the opening and shutting of heaven’ s gate,
can you play the feminine part?

Can you love your people
and govern your domain
without self-importance?

Giving birth and nourishing;
having, yet not possessing;
working, yet not taking cr edit;
leading without contr olling or dominating.

One who heeds this power
brings the T ao to this very earth.
This is the primal virtue.
OceanofPDF.comLiving Oneness
This verse of the Tao Te Ching examines the paradoxical nature of life on
Earth. Lao-tzu encourages the attainment of comfort with the seemingly
incompatible opposites of body and soul, which form the basis of our daily
life. W e are connected to the power of the eternal Tao, while simultaneously
being in a mortal physique. As we take on this seemingly ambiguous
stance, we begin to see the world revealed as flawless. Everything that
seems to be absolute is an opportunity to recognize its paradoxical reality.
This teaching takes the form of a series of questions: Can an adult body
with all of the conditions inher ent in the aging process—such as stiffness,
soreness, limitat ions caused by aching joints, and so on—be as supple as a
newborn’ s? Is it possible to be someone who works and strugg les and still
be the feminine spirit, birthing  creation? Can one succeed in these and
similar ways and still be free of feelings of self-importance? Is it possible to
stay true to the Tao without allowing ego to dominate, yet successfully
function in an ego-dominated world?
This 10th verse promotes a way of living that is guided by the power of
“embracing the one” when the illusion of duality appears more powerful.
Read Hafiz’ s writing on this subject thousands of years after the Tao Te
Ching was written:
Only

That Illumined
One

Who keeps
Seducing the formless into form

Had the charm to win my
Heart.
Only a Perfect One

Who is always
Laughing at the wor d
Two

Can make you know

Of

Love.
Our origin cannot be split, yet we’re in a world that all too often  seems to
reject the perfect oneness that is the Tao. We can personally live the Tao by
suspending our belief in oppos ites and reactivating our awareness of its
unity—that is, we can surrender ego and be in this world, without being of
it.
This is my interpretation of Lao-tzu’ s advice from his 2,500-year -old
perspective:
Embrace oneness by seeing yourself in everyone you encounter.
Rather than having judgmental thoughts about those whom you regard as
separate or different, view others as an extension of yourself. This will
diminish self-importance and unite you with what Lao-tzu calls “the primal
virtue.” Letting go of ego-dominated thoughts lets you sense the oneness
that you share with others; thus, you give yourself the opportunity to feel a
part of the all-embracing T ao.
Practice inner awareness whenever you feel yourself about to criticize
anyone or any group. News reports designed to encourage your sense of
separateness or superiority in relation to others can be a perfect time to do
this: Find yourself as one of them. In situatio ns where you’re expected tohate an assumed enemy, stop yourself from these judgments and walk an
imaginary mile (or two) in their shoes. Do so with all forms of life, even the
plant world. See yourself in everyone and all creations, noting the Tao in
this simple observation: We are the world.
Take pleasur e from what you possess without being attached to these
things.
Let go of your identification with your stuff and with your
accomplishments. Try instead to enjoy what you do and all that flows into
your life simply for the pleasure of doing and observing the flow itself. You
literally own nothing and no one: All that is comp osed will decompose; all
that is yours will leave and beco me someone else’s. So step back a bit and
allow yourself to be an observer of this world of form. Becoming a
detached witness will put you into a state of bliss, while loosening your
tight grip on all of your possessions. It is in this releasing process that you’ll
gain the freedom to live out what the T ao is always teaching by example.
Do the T ao Now
Today, practice seeing oneness where you’ve previously seen “twoness”
(separation). Feel the invisible energy that beats your heart, and then notice
it beatin g the heart of every living creature all at once. Now feel the
invisible energy that allows you to think, and sense it doing the same for
every being currently alive.
Contemplate these words from the Gospel of Thomas: “His disciples said
to him, ‘When will the Kingdo m come?’ Jesus said, ‘It will not come by
looking outward. It will not say “Behold, this side” or “Behold, that one.”
Rather, the Kingdom of the Father is spread out upon the earth, and men do
not see it.’” Today, know that practicing oneness thinking will help you see
that Kingdom.
OceanofPDF.com11th Verse
Thirty spokes conver ge upon a single hub;
it is on the hole in the center that
the use of the cart hinges.

Shape clay into a vessel;
it is the space within that makes it useful.
Carve fine doors and windows,
but the r oom is useful in its emptiness.

The usefulness of what is
depends on what is not.
OceanofPDF.comLiving from the Void
In this thought-provoking 11th verse of the Tao Te Ching, Lao-tzu cites
the value of an emptiness that often goes unnoticed. He explains this idea
with images of the hole in the center of a hub, the space within a clay
vessel, and the interior area of a room, concluding that “the usefulness of
what is depends on what is not.” In other words, separated parts lack the
usefulness that the center contributes. This passage invites us to live from
the invisible void that’s at the core of our being; that is, to change how we
think about it.
Consider the paradoxical term nonbeing as you ponder your own
beingness. You’re comprised of bones, organs, and rivers of fluids that are
encapsulated by a huge sheet of skin molded to hold you together. There’ s
definitely a distinctive quality of beingness that is “you” in this arrangement
of bodily parts—yet if it were possible to disassemble you and lay all of
your still-functioning physical components on a blanket, there would be no
you. Although all of the parts would be there, their usefulness depends on a
nonbeingness, or in Lao-tzu’ s words, “what is not.”
Imagine lining up the walls of the room you’re presently in, with all of the
elements present: Without the space of the center, it’s no longer a room,
even though everything else is the same. A clay pot is not a pot without the
emptiness that the clay encapsulates. A house is not a house if there is no
inner space for the exterior to enclose.
A composer once told me that the silence from which each note emer ges
is more important than the note itself. He said that it’s the empty space
between the notes that literally allows the music to be music—if there’ s no
void, there’ s only continuous sound. You can apply this subtle  awareness to
everything that you experience in your daily life. Ask yourself what makes
a tree, a tree. The bark? The branches? The roots? The leaves? All of these
things are what is. And all of them  do not constitute a tree. What’ s needed
to have a tree is what is not— an impe rceptible, invisible life force that
eludes your five senses. You can cut and carve and search the cells of a tree
endlessly and you’ll never capture it.In the first line of this verse, that hole in the center that’s necessary for the
movement of the wheel can be likened to the void that’s vital for you to
move through in your life. You have an inner state of nonbeing at your
center, so take note of what is visible (your body) as well as the invisible
essence that your existence depends upon.. the T ao part of you.
The following is what I hear Lao-tzu saying to you regarding this concept
of living in the void in today’ s world:
Your imper ceptible center is your vital essence.
Take the time to shift your attention to the so-called nothingness that is
your essence. What does it beckon you toward? The space emanates from
the invisibleness that’s responsible for all of creation, and the thoughts that
emer ge from your inner self are pure love and kindness.
Your inner nonbeingness isn’t a separate part of you, so seek that
mysterious center and explore it. Perhaps think of it as a space contained by
your physical self, from which all of your thoughts and perceptions flow
into the world. Rather than trying to have positive, loving notions, simply
be sensitive to the essence of your beingness. The way of the T


they	were	ten	times	bigger	than	they	started	out.	The	dull	brown	color
turned	to	the	most	sparkling	blue.	Finally	the	butterfly	seemed	to	know	that	it
was	ready,	because	instead	of	twitching	its	wings,	it	flapped	them.	Its	body
was	carried	up	in	the	air,	and	after	a	minute	it	was	gone.A	mighty	speck	of	life	had	just	joined	the	cosmos.
W
HAT
	I	L
EARNED
Baba	convinced	me	that	my	soul	knows	how	I	feel	and	what	I	want.	It	knows
the	great	events	that	will	take	place	in	my	life.	All	these	things	are	part	of	how
a	caterpillar	turns	into	a	butterfly.	Imagine	what	it	experiences.	One	day	a
caterpillar	is	chewing	on	a	leaf,	just	like	every	other	day,	and	it	has	this
thought,
Maybe	I’ll	weave	some	threads
.
It’s	never	had	such	a	thought	before,	but	suddenly	this	idea	is	so	strong	that	it
weaves	threads	all	around	itself.
Now	that	I’m	in	here,	I’m	getting	sleepy,
	it	thinks.	Everything	becomes	still
inside.	The	caterpillar	doesn’t	want	to	eat	anymore;	it	doesn’t	even	want	to
see	daylight.	Down	it	sinks	into	a	kind	of	sleep,	and	then	what	happens?
Every	single	cell	in	its	body	shifts	and	grows	a	new	shape.	At	one	point	the
old	caterpillar	is	little	more	than	a	shapeless,	soupy	blob,	and	then	out	of
nowhere	a	new	body	takes	form.
Finally	the	caterpillar	feels	the	impulse	to	wake	up.
I
	don’t	want	to	be	in	here,
it	thinks.	So	it	pokes	and	shoves	and	chews	its	way	through	the	threads	it	has
woven.	All	it	wants	is	to	see	the	light	of	day,	and	once	it	is	hanging	in	the	sun,
it	has	an	urge	to	twitch.	It	doesn’t	know	it	has	wings;	it	doesn’t	even	know
what	wings	are.	But	in	a	minute	or	two	all	it	wants	to	do	is	fly—without
lessons!
Now,	here’s	the	big	question:	Can	you	grow	in	your	own	way	with	such
perfect	timing?	Can	you	discover	that	you	are	unfolding	into	surprising	stages
you	never	expected?	The	soul	is	where	the	future	stores	its	biggest	surprises.
Your	DNA	already	contains	a	blueprint	for	your	body	to	grow,	which	is
amazing	enough.	When	a	baby	begins	as	a	single	cell	in	its	mother’s	womb,
that	cell	already	knows	when	the	baby	will	grow	its	first	tooth,	when	it	will
focus	its	eyes,	grip	with	its	hands,	and	learn	to	balance	so	that	it	can	walk.
Before	a	baby	sees	the	world	for	the	first	time,	its	DNA	knows	that	one	day
the	same	person	will	have	gray	hair.	A	whole	life	span	is	compressed	into	a
speck	thousands	of	times	smaller	than	the	period	at	the	end	of	this	sentence.
Your	soul	knows	as	much	about	your	mind	and	heart	as	DNA	knows	about
your	body.	It	stores	everything	in	its	secret	vault,	every	desire	you	mighthave.	You	aren’t	a	puppet,	though.	You	have	choices,	thousands	of	them	every
day.	You	can	choose	to	tap	into	the	most	powerful	force	in	the	universe.
That’s	what	your	soul	is	waiting	for.	The	biggest	event	in	anyone’s	life	is
when	you	make	the	cosmic	connection,	and	Baba	was	about	to	show	me	just
how	it’s	done.Day	Three
:
What	Is	the	Supreme	Force	in
the	Universe?Alchemy
F
or	a	long	time	I	didn’t	see	Baba	again.	I	looked	for	him	under	his	favorite
tree,	but	weeks	passed	and	he	wasn’t	there.	I	knew	he	was	a	wanderer.	He
didn’t	actually	live	under	the	tree	but	only	rested	until	he	felt	the	urge	to
roam.	Summer	came,	and	I	gave	up	looking.	I	found	myself	thinking	a	lot.	I
would	retreat	to	the	cabin	that	Baba	had	found	during	the	storm.	It	was
perfectly	hidden	in	the	green	gloom	of	the	woods	by	its	thick	layer	of	vines.
I	arrived	one	day	to	hear	somebody	laughing	inside.	And	the	laugh	sounded
like	it	could	be	only	one	person’s.
“Baba!”	When	I	threw	open	the	door,	he	was	standing	in	the	middle	of	the
cramped	little	hut	dressed	in	his	immaculate	white	clothes,	exactly	as	before.
“What	were	you	laughing	about?”	I	asked.
“A	cosmic	joke,	which	I’ll	tell	you	later,”	he	said.	Whatever	that	meant,	I	had
a	lot	to	tell	him	and	a	lot	to	ask,	but	Baba	didn’t	let	me	do	either.	“So	your
third	day	begins,”	he	announced.
“Perhaps	I	forgot	to	tell	you,	but	I	practice	alchemy,	the	science	of	changing
lead	to	gold.	Only,	that’s	too	easy	I	prefer	the	real	alchemy,	the	kind	that	will
work	on	people.”
“Does	that	exist?”	I	asked.
“It	must.	It’s	working	on	you,”	he	said.	“You’re	changing	before	my	eyes,	and
no	wonder:	I’ve	unleashed	a	force,	the	supreme	force	in	the	universe,	in	fact.”
“And	what	is	that?”	I	asked.
“Love.”
I	could	feel	myself	blushing;	I	didn’t	know	what	to	say.	Baba	didn’t	laugh	at
my	embarrassment,	but	said,	“If	I	just	loved	you	like	a	grandfather	or	a
favorite	uncle,	you	would	flourish.	Love	is	like	fertilizer	to	the	heart—it
makes	it	grow	and	reach	for	the	sun.	But	I	am	talking	about	something
cosmic,	a	force	that	is	much	more	powerful	than	family	love	or	even	romantic
love.“This	reminds	me	of	a	story	I	heard	when	I	was	your	age,”	said	Baba,	who
then	told	me	the	following	tale:
Once	there	was	a	man	who	loved	God	so	much	that	he	left	home	to	live	inside
a	temple.	In	India,	God	can	be	either	father	or	mother.	This	man	loved	the
Mother	God	more	than	anything	else	in	the	world,	and	so	he	spent	every	day
arranging	flowers	on	her	altar	and	praying	to	her	statue.	He	always	went
around	wearing	a	dreamy	smile,	and	people	used	to	argue	behind	his	back,
some	claiming	that	he	was	amazingly	devoted,	and	others
	scoffing	that	he	was
more	than	a	bit	touched	in	the	head.
One	day	the	highest	priest	in	that	part	of	the	country	stopped	by	the	temple,
which	was	on	the	banks	of	a	river.	Stepping	off	his	boat,	he	stumbled	across
the	devotee.	“You	are	said	to	worship	the	Divine	Mother	every	day,”	said	the
priest.
“Yes,”	said	the	devotee,	who	was	nervous	and	shy	before	such	a	great	man.
“Do	you	know	the	proper	prayers?”	the	priest	sternly	asked.
“No,	I	sing	to	Mother	with	the	words	that	are	in	my	heart,”	the	devotee	said.
The	p


 pathway following tran -
sient focal cerebral ischemia: Signaling through Jak1 and Stat3 in astrocytes. Glia. May
2000;30(3):253–270.
 38.  Suzuki S, Tanaka K, Nogawa S, Dembo T, Kosakai A, Fukuuchi Y. Phosphorylation of
signal transducer and activator of transcription-3 (Stat3) after focal cerebral ischemia in rats. Exp Neurol. July 2001;170(1):63–71.
 39.  Loane DJ, F aden AI. Neuroprotection for traumatic brain injury: Translational challenges
and emerging therapeutic strategies. Trends Pharmacol Sci. 2010;14(12):596–604.
 40.  Lei J, Gao GY, Jiang JY. Is management of acute traumatic brain injury effective? A liter -
ature review of published Cochrane Systematic Reviews. Chin J Traumatol. February 1,
2012;15(1):17–22.
 41.  Bro wn FD, Johns LM, Mullan S. Dimethyl sulfoxide in experimental brain injury, with
comparison to mannitol. J Neurosurg. 1980;53:58–62.
 42.  Camp PE, James HE, Werner R. Acute dimethyl sulfoxide therapy in experimental brain
edema: Part I. Effects on intracranial pressure, blood pressure, central venous pressure, and brain water and electrolyte content. Neurosurgery. 1981;9:28–33.190 Dimethyl Sulfoxide (DMSO) in Trauma and Disease
 43.  Tsuruda J, James HE, Camp PE, Werner R. Acute dimethyl sulfoxide therapy in
experimental brain edema: Part 2. Effect of dose and concentration on intracra -
nial pressure, blood pressure, and central venous pressure. Neurosurgery. March
1982;10(3):355–359.
 43a.  Del Bigio M, James HE, Camp PE, Werner R, Marshall L, Tung H. Acute dimethyl
sulfoxide therapy in brain edema. Part 3: Effect of a 3-hour infusion. Neurosurgery.
1982;10:86–89.
 44.  K ulah A, Akar M, Baykut L. (Stuttg) Dimethyl sulfoxide in the management of patient
with brain swelling and increased intracranial pressure after severe closed head injury.
Neurochirurgia. 1990;33:177–180.
 45.  Karaca M, Bilgin UY, Akar M, de la Torre JC. Dimethyl sulphoxide lowers ICP after
closed head trauma. Eur J Clin Pharmacol. 1991;40:113–114.
 46.  W aller FT, Tanabe C, Jacob SW, Paxton H. Dimethyl sulfoxide for control of intracra -
nial pressure. Neurosurgery. 1979;5:583–586.
 47.  Hill PK, de la Torre JC, Thompson SM, Rosenfield-Wessels S, Beckett ML.
Ultrastructural studies of rat fasciculi gracilis unmyelinated fibers after contusion and DMSO treatment. Ann NY Acad Sci. 1983;411:200–217.
 48.  de la Torre JC, Kawanaga HM, Hill PK, Crockard HA, Surgeon JW, Mullan S.
Experimental therapy after middle cerebral artery occlusion in monkeys. Surg Forum.
1975;26:489–492.
 49.  Santos NC, Figueira-Coelho J, Martins-Silv a J, Saldanha C. Multidisciplinary utiliza -
tion of dimethyl sulfoxide: Pharmacological, cellular, and molecular aspects. Biochem
Pharmacol. 2003;65(7):1035–1341.
 50.  Hulsmann SC, Greiner C, K ohling R, Wolfer J, Moskopp D, Riemann B, Lucke A,
Wassmann H, Speckmann EJ. Dimethyl sulfoxide increases latency of anoxic terminal negativity in hippocampal slices of guinea pig in vitro. Neurosci Lett. 1999;261:1–4.
 51.  Ginsb urg K, Narahash T. Time course and temperature dependence of allethrin modula -
tion of sodium channels in rat dorsal root ganglion cells. Brain Res. 1999;847:38–49.
 52.  Repine JE, Pfenninger O W, Talmage DW, Berger EM, Pettijohn DE. Dimethyl sulfox -
ide prevents DNA nicking mediated by ionizing radiation or iron/hydrogen peroxide-generated hydroxyl radical. Proc Natl Acad Sci USA. 1981;78:1001–1003.
 53.  Re goli F, Winston GW. Quantification of total oxidant scavenging capacity of antioxi -
dants for peroxynitrite, peroxyl radicals, and hydroxyl radicals. Toxicol  Appl Pharmacol.
199;156:96–105.
 54.  Lu C, Mattson MP. Dimethyl sulfoxide suppresses NMDA- and AMPA-induced ion cur -
rents and calcium influx and protects against excitotoxic death in hippocampal neurons. Exp Neurol. 2001;170:180–185.
 55.  Zhao JB, Zhang Y, Li GZ, Su XF, Hang CH. Activation of JAK2/STAT pathway in
cerebral cortex after experimental traumatic brain injury of rats. Neurosci Lett.
2011;498:147–152.
 56.  Mattson DH, Shimojo N, Co wan EP, Baskin JJ, Turner R, Shvetsky B, Coligan JE,
Maloy W, Biddison WE. Differential effects of amino acid substitutions in the b-sheet floor and a-2 helix of HLA-A2 on recognition by alloreactive viral peptide-specific cyto -
toxic T lymphocytes. J Immunol. 1989;143:1101–1107.
 57.  Lim R, Mullan S. Enhancement of resistance of glial cells by dimeth yl sulfoxide against
sonic disruption. Ann NY Acad Sci. January 27, 1975;243:358–361.
 58.  Rosato MP, Iaffaldano N. Cryopreservation of rabbit semen: Comparing the effects of
different cryoprotectants, cryoprotectant-free vitrification, and the use of albumin plus
osmoprotectants on sperm survival and fertility after standard vapor freezing and vitrifi -
cation. Theriogenology. 2013;79(3):508–516.
 59.  Reid TJ, LaRussa VF, Esteban G, Clear M, Davies L, Shea S, Gorogias M. Cooling and
freezing damage platelet membrane integrity. Cryobiology. 1999;38:209–224.191 DMSO in Basic Neuroprotection
 60.  Shimoda K, Nomura M, Kato M. Ef fect of antioxidants, anti-inflammatory drugs, and
histamine antagonists on sparfloxacin-induced phototoxicity in mice. Fundam Appl
Toxicol. 1996;31:133–140.
 61.  W eil ZM, Gaier KR, Karelina K. Injury timing alters metabolic, inflammatory and
functional outcomes following repeated mild traumatic brain injury. Neurobiol Dis.
2014;70:108–116.
 62.  T olias CM, Bullock MR. Critical appraisal of neuroprotection trials in head injury: What
have we learned? NeuroRx. 2004;1:71–79.
 63.  de la Torre JC, Rowed DW, Kawanaga HM, Mullan S. Dimethyl sulfoxide in the treat -
ment of experimental brain compression. J Neurosurg. 1973;38:345–354.
 64.  de la Torre JC, Kawanaga HM, Johnson CM, Goode DJ, Kajihara K, Mullan S.
Dimethyl sulfoxide in central nervous system trauma. Ann NY Acad Sci. January 27,
1975;243:362–389.
 65.  T ung H, James HE, Laurin R, Marshall LF. Modification of the effect of dimethyl sulf -
oxide on intracranial pressure, brain water, and electrolyte content by indomethacin.
Acta Neurochir (Wien). 1983;68(1–2):101–110.
 66.  de la Torre JC, Surgeon JW, Ernest T, Wollmann R. Subacute toxicity of intravenous
dimethyl sulfoxide in rhesus monkeys. J Toxicol Environ Health. January 1981;7(1):49–57.
 67.  Sw adron SP, LeRoux P, Smith WS, Weingart SD. Emergency neurological life support:
Traumatic brain injury. Neurocrit Care. September 2012;17(Suppl 1):S112–S121.
 68.  Eskandari R, Filtz MR, Da vis GE, Hoesch RE. Effective treatment


 not happen. The thought never entered His
mind.
So sure was He of Who He Was and of His
relationship to Me that His every  thought,
word, and deed reflected His  awareness —
just as your thoughts, words, and  deeds
reflect yours...
If, now, there is something you choose to
experience in your life, do not “want” it —
choose it.
Do you choose success in worldly terms?
Do you choose more money?
Good. Then choose it. Reall y. Fully. Not
half-heartedly.
Yet at your stage of development do not be
surprised if “worldly success” no longer
concerns you.  What is that supposed to mean?
There comes a time in the evolution of
every soul when the chief concern is no
longer the surviva l of the physical body, but
the growth of the spirit; no longer the
attainment of worldly success, but the
realization of Self.
In a sense, this is a very dangerous time,
particularly at the outset, because the  entity
housed in the body now knows it is jus t
that: a being in a body —not a body -being.
At this stage, before the growing entity
matures in this point of view, there is often
a sense of no longer caring about affairs of
the body in any way. The soul is so  excited
about being “discovered” at last!
The mind abandons the body, and all
matters of the body. Everything is ignored.  Relationships are set aside. Families are
disappeared. Jobs are made secondary.
Bills go unpaid. The body itself is not even
fed for long periods. The entire focus and
attention of the entity are now on the soul,
and matters of the soul.
This can lead to a major personal crisis in
the day -to-day life of the being, although
the mind perceives no trauma. It is hanging
out in bliss. Other people say you have  lost
your mind —and in a s ense you may have.
Discovery of the truth that life has nothing
to do with the body can create an
imbalance the other way. Whereas at first
the entity acted as if the body were all  there
is, now it acts as if the body matters not at
all. This, of course, i s not true —as the
entity soon (and sometimes painfully)
remembers.  You are a tri -part being, made of body,
mind, and spirit. You will always be a tri -part
being, not just while you are living on the
Earth. There are those who hypothesize
that upon death th e body and the mind are
dropped. The body and the mind are not
dropped. The body changes form, leaving
its most dense part behind, but retaining
always its outer shell. The mind (not to be
confused with the brain) goes with you,  too,
joining with the spiri t and the body as the
one energy mass of three dimensions,  or
facets.
Should you choose to return to this
experiencing opportunity that you call life
on Earth, your divine self will once again
separate its true dimensions into what you
call body, mind, and spirit. In truth you are all one energy, yet with three distinct
characteristics.
As you undertake to inhabit a new physical
body here on Earth, your ethereal body  (as
some of you have termed it) lowers its
vibrations —slows itself from a vibratio n so
rapid that it cannot even be seen, to a
speed that produces mass and matter. This
actual matter is the creation of pure
thought —the work of your mind, the higher
mind aspect of your three -part being.
This matter is a coagulation of a million
billion t rillion different energy units into one
enormous mass —controllable by the
mind...you really are a master mind!
As these tiny energy units have expended
their energy, they are discarded by the
body, while the mind creates new ones. This the mind creates out  of its continuing
thought about Who You Are! The ethereal
body “catches” the thought, so to speak,
and lowers the vibration of more energy
units (in a sense “crystallizes” them), and
they become matter —the new matter of
you. In this way, every cell of you r body
changes every several years. You are —
quite literally —not the same person you
were a few years ago.
If you think thoughts of illness or disease
(or continuing anger, hatred, and
negativity), your body will translate these
thoughts into physical form.  People will see
this negative, sick form and they will say,
“What’s the matter?” They will not know
how accurate their question is.
The soul watches this whole drama play
out, year after year, month after month, day  after day, moment after moment, and
always holds the Truth about you. It never
forgets the blueprint; the original plan; the
first idea; the creative thought. Its job is to
remind you —that is, to literally re -mind
you—so that you may remember once
again  Who You Are —and then choose Who
You no w Wish to Be.
In this way the cycle of creation and
experience, imaging and fulfilling, knowing
and growing into the unknown, continues,
both now and even forever more.
Whew!
Yes, exactly. Oh, and there’s much more to
explain. So much more. But never, ever  in
one book —nor probably even in one
lifetime. Yet you have begun, and that is  good. Just remember this. It is as your
grand teacher William Shakespeare said:
“There are more things in Heaven and
Earth, Horatio, than are dreamt of in your
philosophy.”
May I ask you some questions about this?
Like, when you say the mind goes with me
after death, does that mean my
“personality” goes with me? Will I know in
the afterlife who I was?
Yes...and who you have ever been. It will
all be opened onto you —because then it
will profit you to know. Now, in this moment,
it will not.
And, with regard to this life, will there be an
“accounting” —a review —a tally taking?
There is no judgment in what you call the
afterlife. You will not even be allowed to  judge yourself (for you  would surely give
yourself a low score, given how judgmental
and unforgiving you are with yourself in this
life).
No, there is no accounting, no one giving
“thumbs -up” or “thumbs - down.” Only
humans are judgmental, and because you
are, you assume that I must be. Yet I am
not—and that is a great truth you cannot
accept.
Nonetheless, while there will be no
judgment in the afterlife, there will be
opportunity  to look again at all you have
thought, said, and done here, and to decide
if that is  what you would choose again,
based on Who You say You Are, and Who
You Want  to Be.  There is an Eastern mystical teaching
surrounding a doctrine called Kama Loca —
according to this teaching, at the time of our
death each person is given the opportunity
to relive every thou ght ever entertained,
every word ever spoken, every action ever
taken, not from our standpoint, but from the
standpoint of every other person affected.
In other words, we’ve already experienced
what we felt thinking, saying, and doing
what we did —now we’re  given the
experience of feeling what the other person
felt in each of these moments —and it is by
this measure that we’ll decide whether we’ll
think, say, or do those things again. Any
comment?
What occurs in your life after this is far too
extraordinary t o describe here in terms  you
could comprehend —because the experience is other -dimensional and
literally  defies description using tools as
severely limited as words. It is enough to
say that  you will have the opportunity to
review again this, your present l ife, without
pain or  fear or judgment, for the purpose of
deciding how you feel about your
experience  here, and where you want to go
from there.
Many of you will decide to come back here;
to return to this world of density and
relativity for another chance  to experience
out the decisions and choices you make
about your Self at this level.
Others of you —a select few —will return
with a different mission. You will return to
density and matter for the soul purpose of
bringing others out of density and matter.
Always there are on the Earth those among you who have made such a choice. You
can tell them apart at once. Their work is
finished. They have returned to Earth
simply and merely to help others. This is
their joy. This is their exaltation. They seek
naught b ut to be of service.
You cannot miss these people. They are
everywhere. There are more of them than
you think. Chances are you know one, or


 ferent if you actually knew that no
one dies? What if you knew with certainty that you and
everyone else are the one eterna l Infinite Being? What would
life be like for y ou if you lived with that knowledge, knowing
it is the truth?
The sages tell us that when we know the truth, life becomes
light and full of ease. There is a lot of laughter, unbridled love,
and total enjoyment of everything that happens. Every moment
is savored, and there’ s an overwhelming appreciation for the
wonder and splendor of the man ifestation of the world. A deeplove and compassion for humanity and every living thing
arises.
The sage s tell us that we will be unruf fled by people or things
that used to both er us. W e won’ t see problems anymore or find
things to be ser ious the way we  once thought they were. W e
will look lightly upon all the com ings and goings of the world,
as th ough it wer e a movie that we were watching. And we will
be filled with unutterable peace knowing that despite
everything that is happening, there is no end for us or anyone.
From the time I discovered The Secret I knew that we couldn’ t
die. Once I understood that there are laws governing our
thought and our physical life, li ke cause and ef fect, attraction,
and kar ma, I knew we had to live beyond this lifetime;
otherwise, what would be the point? How could anyone master
the laws  in one lifetime? Even the Buddha said he lived five
hundred lifetimes before he realized who he really is, and
that’ s the Buddha!
“The fee ling ‘I’ as you use it to mean your individuality will
never, ever leave you. It exp ands. What happens as you
discover what you are is that you begin to see that others are
you, that you ar e me, that there is only One, that you are now
and always have been that one and glorious Infinite Being.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
A vatar
“All of this is the game that consciousness is playing: the
game of disguising itself, pretending that it is really a person.”
David Bingham
“Our ess ential n ature of pure A w areness gains or loses nothing
from the entire human adventure.”
Rupert Spira, fr om  The Ashes of Love
Having a life on  earth is like having an avatar in a computer
game. When your body dies in a computer game, you get a
new bod y and you go back into the game, with one avatar after
another, until you finish the gam e. Some traditions tell us thatin o ur h uman lif e we also get a  new body every time we d ie,
until we  “finish the game” by waking up and fully realizing
who we are—A wareness.
W e’ve most likely all lived many lifetimes, most likely
hundreds and hundreds of them.  But it’ s waking up to the truth
that Consciousness and the Universe delight in; and that makes
this  lifetime the most important one!
“Y ou are here to  enable the div ine purpose of the universe to
unfold. That is how important you are!”
Eckhart T olle, fr om  The Power of Now
Y ou have to real ize the truth for yourself because this can’ t be
given to you. How can anyon e give you, to you? Y ou are
already Y ou! Someone can only point you in the direction of
where to look. It’ s from your own experience  that you must
realize this, not from anyone’ s words.
“Y ou an d the world and the entire universe are modifications
of awareness. Y ou and the universe are awareness in motion.”
Deepak ChopraTM, M.D., fr om  mindbodygreen podcast
“What you are basically deep, d eep down, far, far in, is simply
the fabric and structure of existence itself.”
Alan W atts, fr om  Out of Y our Mind
“When w e truly feel that the universe is in us, is us, that there
is no separation,  that there is this wholeness, then the universe
and the events in the world un fold in accordance with this
perspective, which is the true perspective. They reveal the
sanctity, the holiness of the world. They reveal the permanent
miracle. First it is experienced  as a feeling and later on, it is
confirmed by our experience of the world.”
Francis Lucille, fr om  The Perfume of Silence
Human Being to Infinite Being
My teac her says  that to realize the Infinite Being that we are is
just a decision. There’ s only on e decision maker and it’ s you,
the Infinite Being—so therefore the decision to fully realize
who you are is no dif ferent from the decision to get a glass ofwater. Y ou can make the dec ision: “I intend to be fully
conscious of my true nature, A w areness. I intend to fulfill my
purpose and live my life in the  joy of the Infinite A wareness
that I am. I have made the decision to fully realize the eternal,
indestructible pure A wareness that I am.”
“T ake all your wanting, all your restless maneuvering, the
entire terrible weight and noise of it. Put it in a box and tape it
shut. Lo ad the box onto a truck driving away from you and
never co ming b ack. There is so mething left, isn’ t there? Y ou
are still here. Y ou can feel yourself being. W elcome home.”
Jan Frazier, fr om  The Freedom of Being
Our incredible journey together  through this book has been to
point you in the direction that will take you from believing you
are o nly a human being to realizing the Infinite Being that you
truly are; to sh ow you the wa y from suf fering to a life of
blissful happiness and peace; and to free you from hurt, upset,
anxiety, worry, and problems, so that you instead exist in the
continuous happiness of A wareness. Y our true self, A wareness,
is the only  p erman ence in existence. Everything else comes
and goes, appears and disappe ars, but you are the one that
never ca me and never goes. A wareness is the one that is aware
of e very second of your life ex perience, yet isn’ t af fected or
harmed by it, and welcomes everything in it.
“W e are living through the most exciting, challenging and
most critical time in human hist ory. Never before has so much
been possible; and never before has so much been at stake.”
Peter Russell, author and r etir ed physicist
Through the words of the aware beings shared in this book,
you hav e begun to wake up, and  no matter where you go from
here that can ne ver be lost. Where before the mind’ s elaborate
illusion might have been seaml ess, now there is a tear in its
fabric. That tear can never seal completely, leaving your mind
in the darkness of ignorance again. A wareness, the Infinite
Being that you are, will ensure that the fabric of illusion will
continue to tear until the truth is fully revealed and realized,
and you are finally reunited as your true self.“When we take one step toward the Self, It takes nine steps
towards us.”
Lester Levenson
Some p eople may wake up on  the spot while reading this
book, but for most of us, it  seems to be a journey of
awakening. While you continue to let go of negative feelings
and beliefs and continue to prac tice staying as A wareness the
best you can, A wareness will keep expanding within you.
Eventually A wareness will expand so much within you that
you will  recogn ize that the who le Universe and everything in
it is contained in you.
It’ s a journey to  nowhere, as there’ s nowhere for you to go;
you are already everything that you’re looking for, right here,
right now. As R upert Spira says, “There’ s nowhere to go. Just
try and take a step toward yourself. Y ou can’ t do it.”
The Infi nite Being that you are  is present right now. If you
don’ t re alize it fully yet, it’ s  simply that your mind has
convinced you that you’re a person. But that is changing right
now.
“When t he Self has been realized, we can never go back to not
knowing what it is. W e can, however, choose to become
absorbed in individuality again.”
David Bingham
W atch th e mind, because it wil l try and tell you all kinds of
things, like, “Y ou don’ t want th is—it would be boring being
A wareness all the time! Let’ s go out and meet up with T om for
some fu n!” Of course, fun is go od too, and who you really are
delights in fun. When you a re living as your true self,
A wareness, you’ll still have fun and meet up with T om. In fact,
as A war eness, you will have ev en more fun than you’ve ever
had. Y ou


 way, we can find our authentic freedom.
LISTEN T O YOUR HIGHER SELF
Once you are tru ly awake, you’ll find it rather easy to heed the advice of
the love ly lady from Philadelphia. Here are some characteristics that you
will notice when your higher self is pulling you through life, rather than the
horses.
— The coincidences in your life ar e much mor e meaningful, and
you’r e able to manage them with ease.  This is one of the first things
you’ll n otice as you reach this  heightened spiritual awareness. Now, that
might so und lik e a paradox: If it’ s a coincidence, then it’ s not something
that you  manage. If it’ s manag eable, it’ s not a coincidence. Y ou’ve long
been tol d that when coincidences happen, you’re thinking about something
and then  it shows up in your life—that is, these are things that you have no
control over. I’m asking you to willingly suspend that disbelief.As you face inward and know the spiritual part of yourself, y ou’ll see
these things showing up in wa ys that you never thought were possible.
When y ou get your life on purpose, are fulfilled, and stay in t hat celestial
light, it’ s like the universe begins to handle all of the details for you.
— Y ou become awar e of the universal sour ce of energy.  Y ou know
that it isn’ t some phenomenon you’ve read about; it is a part of what you
are. The re’ s a part of you that i s watching all this happen, and  that Divine
ener gy is who y ou truly are. It allows you to do all the things th at you do in
your life because it is your very essence. It is this Divine ener gy that you
start pay ing muc h more attention to, rather than the absurd idea that you’re
somehow separate and distinct from it.
— Y ou r egularly access Divine guidance.  This is like spiritual
nourishment, an d all the immob ilizing fears that you once felt in your life
now dissipate and disappear. A s you access this Divine guida nce, again,
you realize that it isn’ t somet hing that is outside of you but rather is
something inside of you as well.
When I was reading through the  New T estament while preparing to write
my book Y our Sacr ed Self, I came upon this wonderful passage that relates
to th is id ea. St. Paul was writing to the Philippians, quoting Jesu s: “Let this
mind be in you, which was also in Christ Jesus. Who, being in the form of
God, tho ught it not robbery to be equal with God” (Philippians 2:5–6). It
can be very powerful to think a bout the idea that we could have the same
mind as was in  Jesus, who considered himself in the form of God and
thought it not ro bbery to be equal with God. Of course, this do esn’ t mean
that you ar e  God ; it simply m eans that you a re an extension of this beautiful
Divine e ner gy. I f you can allow  this to become your guiding light, you’ll
find it to be one of the real beauties of heightened spiritual awareness.
— Y ou have a newfound sense of appr eciation and awe.  Y ou now
focus your inner ener gy on the beauty that surrounds you and receive the
ener gy from those surroundings. As you become in awe and have an
appreciation for it, you’ll have an appreciation for that ener gy being within
you. Y ou realize that not only can you access that ener gy, but it is also
something that is within you at all times. Y ou don’ t have to think of it as
something external to yourself.— Y ou feel a sens e of being connected to everyone, shattering the
illusion of your separateness.  T here’ s  a wonderful book called Healing
W or ds  by a good friend of mine, Larry Dossey.  He is a medical  doctor who
has spen t his life in hospitals, and the book is about how power ful prayer is
in h elping to heal patients. He describes the double-blind studies that have
been con ducted where some people were prayed for and others were not. It
was fou nd that the power of p rayer—the ener gy that we feel and direct
when w e place our attention on the healing of others—is something that
really makes a dif ference in healing. There’ s a connection that is not visible
or something you can get hold of.
W ith your higher awareness and consciousness, you can tune in to this
ener gy, a nd then  you find yourself able to manipulate it. Y ou can af fect how
others tr eat you, you can af fect your business, you can af fect what kinds of
people show up for you to love and what relationships you’re going to have.
Y ou can even af fect how strangers interact with you as you’re out there in
the world. In fac t, as you begin  to extend out this inner loving ener gy, you
af fect everything and everyone around you.
— Y ou ma ke a new agr eement with r eality.  Tha t is,  the limits of your
perception expand to include another whole world of ener gy that coexists
with you  at all times. Y ou’ll stop giving weight to the beliefs you’ve been
handed by well-meaning people, which tell you what reality has to be for
you. Y ou ’ll abandon that and open up a whole new possibility o f what your
reality c an be, including things you might never have considered before.
The ability to d o what you tho ught was only for sorcerers or tricksters is
now your daily reality.
— Y ou become a waking dr eamer.  I really  love this idea, which I ’ve
touched upon in previous chapters. It means that everything you experience
in y our dreaming consciousness  is something you’re able to experience in
waking conscio usness. That is, you stop with the idea that in order to
dream, you have to go to sleep.
I’m not saying that you can go out and pick the right lottery numbers
with you r highe r awareness, but I am saying that you can imag ine yourself
winning the lottery right now. If you had that experience of having a
winning lottery ticket that ensur ed you got a million dollars a year for the
next 20 years, w hat would it fe el like? Y ou might respond, “I would feelfree and secure. I would abandon all my fears and eliminate all the doubts I
have about my ability to get what I want for myself and my  life. I’d be
happy—ecstatic.”
W ell, it is a myth that you have to win the lottery in order to have those
things you’re describing. Y ou can feel like that anytime, includi ng this very
moment. Being authentically fre e—being unencumbered, secure, and joyful
—can easily be had with heighte ned spiritual awareness. Whate ver it is you
think you need t o be happy, you can have the feeling that goes along with it
at will. That’ s the real beauty.
— Y ou stop looking to counterfeit fr eedom.  Y ou don’ t try to find the
solution in anything external, such as alcohol or drugs. Y ou know that
whatever it is that you are looking for, you can discover it within. And it is
heaven.
I h ad a T -shirt made up one time that said, Y OU’VE TRIED EVER YTHING
ELSE. N OW TR Y  G OD. What I meant was this: you may have tried addiction,
divorce, bankru ptcy, moving, and any number of jobs—it’ s time to try
something else.
When y ou try the higher part of yourself, you find that wha tever the
problem is, the solution is to le t go and let God. No matter ho w tough the
problem may be, or if it’ s something silly like how to fix a wat er faucet or
find your keys, the answer is to just let go. Y ou’ll find the keys. The way to
get the drippy faucet fixed wi ll be there. Y ou will  find the solution to
whatever it is that seems to be the problem.
— The experience of bliss is very common for you.  The thing that you
used to want so desperately—that content, peaceful, loving, joyful, knowing
feeling t hat ever ything is all rig ht and your life is inspired—is  there much
more frequently than it was before.
One of the great quotations from A Co urse in Mir acles  is: “If you knew
Who walks beside you on the path that you hav e chosen, fear would b e
impossible.” Th at’ s really what the experience of bliss is. There’ s a loving,
peaceful, deligh tful equanimity with life that comes from telli ng yourself,
“I’m going to allow my higher self to rule.”
— Y ou bec ome le ss judgmental and mor e forgiving.  This is a very
important part of this business of heightened spiritual awareness. Y ouunderstand the simple truth that you do not define anybody with your


 evidence of strain. Aglass brimming full of water was placed first inone hand and then in the other, and was heldout at arm's length without spilling any of thewater.
Next morning I was examined for evidence of
soreness, but none was present. There was thenormal elasticity and tone of muscle.
Later in that same year, at the International
Young Men's Christian Association TrainingSchool at Springfield, Massachusetts, I liftedseven hundred and seventy pounds with the
muscles of the back and legs — a feat thatweight-lifting athletes find hard to perform.And I did these stunts eating two meals a day,one at noon and the other at six o'clock, at anaverage cost of eleven cents a day.
Still another examination at the University of
Pennsylvania resulted in my breaking theCollege record of lifting power with the backmuscles. I do not cite these instances as feats ofextraordinary prowess, but just to show thedifference in my condition then and twentyyears before. All this I have done simply bykeeping my body free of excess of food and thepoisons that come from the putrefaction of thefood that the organism does not want andcannot take care of.
As to myself, I am now past sixty-four. I
weigh one hundred and seventy pounds, whichis a good weight for my height. During themany years of experiment I have rangedbetween two hundred and seventeen and onehundred and thirty pounds, but have " settleddown " to my present quite convenient figure. Ifeel perfectly well; I can do as much work as cana man of forty—more than can the average man
of forty, I believe. I rarely have a cold, andalthough I am always careless in this regard,my work is never delayed. I do not know what itis to have " that tired feeling," except asexpressed by sleepiness. When I get into bed Iscarce ever remember my head striking thepillow, and after four and one-half hours Iawake from a dreamless slumber with a happywaking thought in process of formation.
I usually find it agreeable to court
supplemental naps, to be followed by morepleasant waking thoughts : but these are pureluxury. I can do with five hours sleep if need be.CHAPTER III
WHAT I AM ASKED ABOUT FLETCHERISM
Let Nature Choose the Meals—How many Meals a Day?
—Housewives—Fletcherism—The Financial Economy ofFletcherism—Business People and Fletcherism—The True Epicure.
WHAT do I eat?
When do I eat?How much do I eat?My answer to all these questions is very
simple. I eat anything that my appetite calls for;
I eat it only when it does call for it; and I eat until
my appetite is satisfied and cries " Enough! "
With my New England food preferences, my
range of selection circulates among a verysimple and inexpensive variety, namely,potatoes, corn-bread, beans, occasionally eggs,milk, cream, toast-and-butter, etc. ; andcombinations of these, such as hashed-brownedpotatoes, potatoes in cream, potatoes au gratin,
baked potatoes, potato pats, fish-balls — mainlycomposed of potato; occasionally tomato stewedwith plenty of powdered sugar; oyster stew withthe flavour of celery ; escalloped oysters, etc.The taste for fruits is always suitable to the
season, and is intermittent, strong leaningstowards some particular fruit persisting for atime and then waning to give place to someother preference.
But with all my fifteen or twenty years of
unremitting study of the subject, I cannot nowtell what my body is going to want to-morrow.But Nature knows, and she alone knows.
LET NATURE  CHOOSE  THE MEAL.
Once in Venice a group of experimenters, of
which I was one, subsisted on milk alone.During seventeen days nothing but milk,always from the same cow, and fresh from themilking, passed my lips in the way of food ordrink. I sipped the milk, and tasted it for all thetaste there was in it, and I learned to be so fondof it that it was with some difficulty that I wentback to a varied diet when the experimentcalled for a change. Good, fresh milk is anexception to Nature's dislike for monotony infood. Milk is the one perfectly-balanced foodmaterial; and while it may not be always thebest food for grown persons, it is the mostacceptable as a monotonous diet, and always is
good, sufficient and safe nutriment, if sipped,tasted, and naturally swallowed. I haveforgotten just what the exact quantity was thatI consumed daily during those seventeen days—I believe it was about two quarts. I get away asfar as possible from quantitative amounts,which may influence other persons. Theappetite is the only true guide to bodily need;and if the milk is.tasted
and swallowed only by
involuntary compulsion as required by rightfeeding, the appetite will gauge the bodily needexactly, and cut off short when enough for themoment has been taken.
So I say to all who ask me these questions as
applied to themselves: I cannot advise youappropriately what to eat, when to eat, nor howmuch to eat; neither can anybody else. Trust toNature absolutely, and accept her guidance.
If she calls for pie, eat pie. If she calls for it at
midnight eat it then, but eat it right.Understand the food filter at the back of themouth as I have described it in a previousarticle, and use it in connection with the pie. Ifit is used properly, and all the taste is extractedfrom the pie, and it is swallowed only in
response to the natural opening of the gate, andif the ingredients of the pie that are notswallowed naturally are removed from themouth, nothing will happen to disturb profoundsleep.
Few persons will crave mince pie or Welsh
rarebit late at night. The worker on a morningpaper may do so, and often does. He has earnedhis appetite, and sometimes it is so robust as tocall for mince pie or Welsh rarebit; but if theseare eaten properly they will then be utilised bythe body, eagerly and easily.
I dwell purposely upon this extravagance of
eating. It is to accentuate the fact that we wantto get as far away as possible, when cultivatingvital economies, from the idea of extraneousadvice in the matter of food.
The ordinary person will probably find his
appetite leaning towards the simplest of foods,and away from frequency of indulgence. If thebreakfast is postponed until a real, earnedappetite has been secured, the mid-day or laterbreakfast (remember always that breakfastmeans the first meal of the day, no matter whentaken) will be so enjoyable a meal, and the
appetite will be so entirely satisfied that therewill be no more demand for food until evening,and possibly not even then.
HOW MANY  MEALS  A DAY?
I am often asked if it is true that I eat only
two meals a day; that I never eat breakfast, andwhy I have dropped that meal.
I have two meals a day more habitually than
any other number, but not with any prescribedregularity, for the reason that my activities aremost irregular at times, and my appetiteaccommodates itself to my needs.
When I am doing work under the most
favourable of conditions, one meal a day is therhythm best appreciated by my body. But thequestion of  " How many meals a day? " istantamount to the inquiry as to the amount ofsleep needed : it is a matter of satisfaction of thenatural requirements. The harder one works,the faster one runs, etc., the more air he needs.The same applies to the need for food accordingto the amount of heat eliminated, and the repairmaterial consumed. The really hardest workthat anybody does is done within the body.
Muscular effort in normal conditions is not sowaste-provoking and exacting as getting rid ofexcess of food and the counteraction of worry oranger. Likewise, idleness begets uneasiness,uneasiness begets desire for something (nobodyknows just what), and groping around for" Don't know what " causes the temptation toeat and drink something which the body doesnot need ; and then the really hard work of thebody begins in the attempt of Nature to get ridof the excess. Excess of water can be thrown offin perspiration with comparative ease, but withexcess of food it is different. The kidneys,bacteria and fuel furnaces of the body are allover-worked to get rid of it.
When I am so busy that I have only time to
replenish the real exhausted need of the body,say half an hour at most, I find one meal a dayall that my appetite demands of me. This istaken after I have done my day's work of, say,eight hours of writing, or twelve or thirteenhours of bicycle riding or mountain climbing,and then I do not have appetite for more untilthe next day, after the work is done.When I mention two meals as being the more
habitual, it is because I am not fully,constructively active all the time now, althoughI am usually " snowed under " with things that Imight  do to advantage; and hence I conform to
the social custom and sit down to table sometime in the evening to be social.
The reason I have dropped the habit-hunger
morning meal is because I find that it isunnatural in my case. My experience showedme that omission of the early morning meal ledto desire for a lighter but more satisfactory mid-day meal


urine,
the
skin
is
clean."
Example:
"As
a
teenager,
I
suffered
from
various
pimples
and
boils,
I
was
shy
in
front
of
my
friends
and
I
gradually
developed
an
inferiority
complex.
I
used
different
creams
but
it
only
made
my
condition
worse.
After
the
first
urine
compresses,
even
more
blackheads
broke
out
and
I
stopped
using
the
compresses.
But
after
a
week,
the
blackheads
started
to
disappear,
so
I
went
back
to
urine
therapy
again.
This
time
I
started
drinking
urine
too.
After
two
weeks,
my
face
cleared
up,
it's
free
of
blackheads."
Comment
and
recommendation:
Urinotherapy
is
superior
to
all
expensive
creams
and
will
quickly
improve
the
condition
of
your
skin.
It
is
only
necessary
to
change
the
way
of
eating.
Pimples
and
other
rash
are
a
symptom
excess
of
starches
and
proteins,
your
blood
is
polluted
with
them
and
these
harmful
substances
and
poisons
come
out
through
the
skin.
Various
rashes
and
sores
are
the
first
symptoms
of
the
beginning
of
the
disease
or
more
serious
ones
difficulties
(as
well
as
fatigue).
The
combination
of
urinotherapy
and
starvation
leads
to
the
release
of
waste
and
harmful
substances
from
the
body
and
the
encouragement
of
dying
life
forces,
the
human
body
is
generally
renewed.
Example
from
Armstrong's
book
"Living
Water"
tells
of
a
sixty-year -old
man
who
was
paralyzed.
After
a
stroke,
he
lost
his
memory
and
the
doctors
gave
him
only
a
few
weeks
to
live.
Armstrong
prescribed
a
water
and
urine
fast
for
59
days,
and
after
a
two-week
break
with
one
meal
a
day,
another
35
days
of
water
and
urine
only
fasting.
(Of
course,
this
can
only
be
practiced
in
a
hospital
or
sanatorium
under
strict
medical
supervision).
The
patient's
memory
and
speech
returned
after
only
twenty
days
of
treatment.
The
second
part
of
the
treatment
was
completed
when
the
primary
cause
of
the
disease
-
arthritis
-
was
removed.
This
patient's
hair
looked
all
gray
and
he
grew
a
thick
mane
during
treatment.
In
the
second
part
of
the
hungerstrike,
when
urine
was
rubbed
into
the
skin
of
the
patient's
head,
his
hair
returned
to
its
original
color.
By
the
way,
many
have
grown
new
hair
and
regained
their
original
color
after
rubbing
the
standing
(old)
urine.
Comment
and
recommendation:
Old
urine
acts
on
hair
bulbs
with
biologically
active
substances
that
are
formed
in
it
in
the
process
of
"dying"
and
also
with
the
"burning"
of
ammonia
that
stimulates
the
skin
heads.
Fresh
urine
is
a
phosphorescent
fluid
with
a
yang
character.
Old,
stale
urine
breaks
down,
smells,
is
cloudy
and
is
therefore
different.
Hair
growth
is
a
yin
process
and
therefore
applying
old
urine
to
the
scalp
acts
as
a
stimulator.
Head
massage
and
poultices
from
it
must
be
done
in
the
first
and
third
phase
of
the
Moon,
when
the
organism
is
it
pulls
and
pulls
everything
in.
In
case
of
hair
loss,
the
intake
of
urine
internally
and
externally
(on
the
scalp)
makes
the
hair
shiny,
strong
and
dandruf f
free.
Urine
can
be
supplemented
with
rapeseed
oil
during
massages
and
compresses.
Example:
"My
mother
suffered
from
eczema
for
fifteen
years.
An
old
woman
saw
her
damaged
hands
and
advised
her
to
wash
them
with
urine.
After
a
month
of
constantly
rubbing
the
skin
with
urine,
the
eczema
disappeared.'
Comment
and
recommendation:
You
had
to
wash
your
hands
with
urine
collected
between
3
am
and
3
pm.
A
woman
should
also
change
the
diet
that
was
the
cause
of
eczema,
otherwise
the
disease
can
return
at
any
time.
The
author
disinfects
his
face
after
shaving
with
his
own
urine.
There
is
no
better
remedy.
After
thorough
cleansing
of
the
body
from
harmful
substances
and
poisons
and
after
changing
the
diet,
evaporated
urine
really
smells
like
high-quality
cologne.
Urinotherapy
and
rejuvenation
of
the
organism
Many
people,
including
the
author,
use
this
method
simply
to
increase
their
vitality
and
strengthen
their
immunity,
and
very
successfully.
Further
information
is
intended
for
those
who
want
to
push
the
age
limit
and
feel
much
younger.
-
"How
old
would
you
guess
I
am?"
the
farmer
asked
a
passer -by.
-
"About
fifty."
-
"I'm
almost
90,"
said
the
farmer
with
satisfaction.
"And
that,
with
apologies,
thanks
to
the
urine."
That
farmer
was
John
Armstrong.
Example:
"Evaporated
urine
works
great
for
compresses
on
the
feet.
I
am
63
years
old,
I
work
a
lot
at
the
cottage
and
at
the
same
time
I
have
a
lot
of
energy
and
lightness
in
my
legs.
I
had
a
toothache
for
three
days
and
my
face
began
to
swell.
A
quarter
urine
poultice
removed
both
the
swelling
and
the
pain.'
Example:
"I
am
64
years
old.
I
started
practicing
urinotherapy
on
your
advice.
First,
I
gargled
urine,
washed
my
face
and
hair
with
it
in
the
morning.
For
2.5
months
now,
I
have
been
regularly
drinking
150
grams
of
urine
in
the
morning,
a
medium
portion.
The
results
are
amazing:
1)
My
hair
started
to
grow
again
(I
was
already
almost
bald),
its
original
black
color
returnedto
me
(the
author
also
noticed
the
same
changes
in
growth
all
over
my
body).
2)
I
lost
6
kg.
3)
My
appearance
has
become
younger,
I
have
fewer
wrinkles
despite
losing
weight,
better
skin
color.
4)
I
have
more
energy
and
vitality,
I
would
like
to
move
mountains.
5)
My
memory
improved,
the
ringing
in
my


y, Unani, Siddha, Homeopathy and
Naturopathy.2
T h e  S a n k h y a  P h i l o s o p h y
T he e volution of t he universe as detailed in the Sankhya system, one / of the six
systems of philosophy in India, forms the foundation for most A yurvedic
theories. Y oga uses the same approach with only minor al terations. In the
Sankhya philosophy, everything evolves from an Absolute Reality (purusha)
which is consciousness without any characteristic whatsoever, beyond time,
space, and causation, a single point which encompasses everything and which
cannot be perceived by mind o r accurately described in human language. All
potentialities exist within Absolute Reality in an unmanifested state. From this
Absolute Reality evolves Relative Reality, a sublime creative force called Nature
(prakriti). The sole dif ference between Nature and Absolute Reality is that the
Absolute knows  itself to be identical to Nature, whereas Nature  believes itself to
be dif fer ent from the Absolute. This passive awareness of dif fere nce then evolves
into a undif fer entiated Intellig ence (mahat), a faculty through which this
dif ference is actively perceived. Intelligence is thus Nature’ s unlimited self-
awareness. This undif ferentiated Intelligence then individua tes into discrete
bundles of limited self-awareness called Ego (ahamkara). Each of these is self-
aware, but aware only of that limited parcel of being with which it identifies.
Nature, as manifested through individual bundles of Ego, has Three
Attributes (gunas): Sattva (equilibrium), Rajas (activity) and T amas (inertia).
Rajas is  movement, T amas matter, and Sattva that subjectivity which perceives
matter. S attva ev olves into the t hinking mind, the five senses o f perception and
the five senses of action (communication, manipulation, locomotion, procreation
and excretion, represented in the human body by voice, hands, feet, genitals and
anus respectivel y). T amas evolves into the objects of the co gnitive senses—
sound, touch, form, taste and odor—which in turn produce  the Five Great
Elements (pancha mahabhutas) which make up the physical uni verse: Ether, Air,
Fire, W a ter and Earth. Rajas is th e force which brings the senses  and their objects
together. I go to sleep as “I” at night and wake up as “I” the next morning
because Ahamkara identifies “I” with a particular body, a certain set of habits
and pref erences, and specific desires and disgusts. Sattva, Rajas and T amas are
the three powers through which Ahamkara creates self-image (see illustration 9).The Five  Great Elements are rea lly states of matter: Earth is the solid state,
W ater the liquid state, Air the ga seous state, Fire the power to change the state of
any subs tance, and Ether the fie ld which is both the source of all matter and the
space in  which it exists. Ether i s the most rarefied stage of matter and Earth the
solidest. Every substance in our world is made up of these Five Elements and can
be classi fied acc ording to which Element is predominant. Things which are solid
under n ormal conditions are composed primarily of the Earth Element,
substances which are normally gases are mainly composed of A ir, and anything
which is  usually  liquid is mainly  made of W ater. Reactive or unstable substances
are u sually Fiery in nature, and Ether predominance in a substance is shown by
its rarefaction or lack of density.
Our physical bodies are also made up of these Five Great Elements; in fact,
the Law of Microcosm and M acrocosm (according to the Charaka Samhita)
states th at everything that exists in the vast external universe,  the macrocosm,
also appears in t he internal cosmos of the human body, the microcosm, in altered
form. Th e universe is thus continually influencing us, and likew ise we influence
it. Prana, Subtle  Fire (tejas) and  Essence (ojas) are the quintessential expressions
of th e Fi ve Elem ents as applied to embodied life. Furthermore, Prana, Subtle Fire
and Essence individually expre ss the intrinsic attributes of Air, Fire and W ater
Elements, respec tively, in their g reatest degree. Prana is the life  force, the power
which holds body, mind and spirit together and compels t hem to function
together. Prana is not air, though  oxygen is one of its vehicles. S ubtle Fire causes
the tran sformations necessary to allow influences to pass fro m one plane of
existence to another, and Essence is the subtle glue which cements body, mind
and spirit together, integrating them into a functioning individual.3
T h e  T h r e e  D o s h a s
P rana, Subtle Fire and Essence are too subtle to satisfy all of a living body’ s
ener gy r equirements and so they metamorphose into doshas, a dosha being a fault
or error, a thing which can go wrong. The Three Doshas inside a living body—
V ata, Pitta and Kapha—are grosser forms of Prana, Subtle Fire and Essence
respectively. They, too, are condensed from the Five Great Ele ments: V ata arises
from Ai r and Ether, Pitta from Fire and W ater, and Kapha from W ater and Earth.
Therefore each Dosha is compr ised of two Elements; one fun ctions as its active
component whil e the other acts  as the passive medium throug h which the active
element is expressed. Thus V ata, Pitta and Kapha are most representative of Air,
Fire and W ater, respectively.
All movements of any kind in the physical body of every living being in our
world ar e governed by V ata. All transformations of every kin d, and particularly
those involving digestion of food and information, are governed by Pitta. Stability,
including such functions as lubr ication of joints and or gans, is governed by Kapha.
Though direct perception of thes e Doshas, which do not exist on the physical plane
is not possible, i t is possible to discern their presence and influence by examining
their ef fe cts on the or ganism. Bile, phlegm and other bodily secretions are vehicles
for the Three D oshas, substances through which they display their qualities and
perform their actions. All Five Elements are essential to life, and their harmony,
which a rises wh en V ata, Pitta an d Kapha are balanced, determines an individual’ s
condition of health or disease. A healthy or ganism produces just enough of the
Three D oshas to meet physical needs, while an unhealthy body overproduces or
underproduces t he Doshas at th e expense of the body’ s vitalit y, adaptability and
immunity.
Whether a substance increases o r decreases a Dosha depends upon the Law
of Like and Unlike, according  to the Charaka Samhita.  “Like increases like”
means that when you eat, drink, inhale or otherwise imbibe  a substance, the
qualities of that substance increase those parts of your syst em which possess
similar q ualities. Substances wh ich are mainly composed of Earth and W ater will
increase the body’ s proportion  of Earth and W ater and will therefore increase
Kapha, constituted of Earth and W ater. For example, ice cream being mainly
composed of Earth and W ater  and being cold, heavy, wet,  sticky and denseincreases body constituents wit h  like qualities, e.g. mucus. T en pairs of qualities
are commonly recognized in A yurvedic analyses of substances:
heavy and light
cold and hot
wet and dry
dull and acute
stable and mobile
soft and hard
clear and sticky
smooth and rough
subtle and gross
solid and liquid
What is unlike a thing tends to reduce it; black pepper, for example, is hot,
light, an d dry; is not sticky or d ense, and thus tends to decrease the body’ s mucus.
Whether ice cream will be bette r for you than black pepper or not depends upon
what your system requires to remain in balance at any particular moment. A
substance can exert three possib le ef fects on an or ganism: it can act as food and
nourish it, act as medicine and harmonize it, or act as poison and derange it.
The Thr ee Doshas, like the Elements from which they arise, increase and
decrease in the b ody according to the qualities present in the body; qualities which
we absorb from our food, drink and our environment, and derive through our
intrinsic chemis try. Even our thoughts and emotions have qualities that af fect the
body’ s Doshas. Each of these Doshas has its own set of qualities:
V ata  is dry, cold, light, unstable, clear, rough, and subtle;
Pitta  i s sligh tly oily,  hot, intense, light, fluid, malodorous (a raw-m eat-like


The pure seeds themselv es contain none or up to 10
percent of the total capsaicino ids; the heat on the seeds
primarily arises from contamination from the placenta.”
According to these experts, it is the thin membrane (the
placenta) on the inside of the chile pepper that holds the
highest concentration of the fiery elements, and anything
that touches this heat centre w ill be tainted with the heat
from the capsaicinoid essences.
T o Roast Bell, Sweet and Chile Peppers
Roasting pepper s not only provides an easy method of peeling peppers, it
intensifies their nutty flavours, caramelizes their sugars and m akes them
soft and  tender.  Choose thick-walled fresh peppers for roasting. Roasted
peppers can be canned or frozen to preserve them for future use.
1. W ash and dry  peppers. If roasting bell peppers, cut in half len gthwise and
remove stem, membrane and see ds. If using chile peppers, leave whole with
stem int act. Arra nge on a lightly  oiled rimmed baking sheet, cu t side down.
Brush lightly or drizzle with olive oil.
2. Roast on the top rack in an oven set to broil (or 500°F/260°C) for 10 to
12 minu tes or until skins blacke n and blister. Y ou will need to turn whole
chile peppers once or twice during roasting.
3. Cover with a clean kitchen towel or place in a paper bag and let cool. If
you are planning to freeze the roasted peppers, cool and seal in a freezerbag without removing the skin, which will slip of f easily upon thawing.
Skin should rub away or pull o f f easily. Cut of f stem end of chile peppers
and remove seeds, if desired, but leave chile peppers whole. Slice bell
peppers, quarter or leave halved.
Canning Bell Peppers
Bell peppers lose their snappy  texture and flavour and become soft and
unappealing whe n canned. For t his reason and since they are available fresh
year -round, I do not recommend canning them.
Canning Chile Peppers
See detailed canning information, Preparing and Canning V egetables.
1. Roast and peel whole chiles as dir ected above.  Y ou  will need about 8
lar ge banana chile peppers for 1 quart (1 L).
2. Pr epar e Equipment:  W ash and heat pint (2-cup/500 mL) or quart (1 L)
jars, and scald the lids, funnel, ladle and tongs ( Pressure Canner Method ).
3. In a Maslin pan or canning kettle, bring 6 to 8 cups (1.5 to  2 L) water
to a boil over high heat.
4. Make a Hot Pack:  L oosely  pack peeled chiles into 1 hot jar at a time.
For pints (2 cup s/500 mL), add 1-1/2 tsp (7 mL) vinegar and 1/4  tsp (1 mL)
salt. For quarts (1 L), add 1 tbsp (15 mL) vinegar and 1/2 tsp (2 mL) salt.
Pour boi ling wa ter over chiles, leaving a 1-inch (2.5 cm) headspace. Run a
thin non-metalli c utensil around the inside of the jar to allow a ir to escape.
Add boi ling wat er, if necessary to leave a 1-inch (2.5 cm) head space. W ipe
sealing edge of jars with a clean, damp, lint-free cloth. Position flat lids
over the tops of jars and hand-tighten screw bands.
5. P lace jars in  pr essur e canner:  Use  a Pressure Canner accordi ng to the
chart below for Dial-Gauge or follow manufacturer ’ s instructions.6. Cool, Label and Stor e:  T urn of f heat; let pressure return to zero
naturally. Once gauge shows 0 pressure, wait 2 minutes then open the vent.
Unlock and remove canner lid. W ait 10 minutes then lift jars from canner
and place on a clean towel or ra ck. Do not re-tighten screw ba nds. Let the
jars cool  to room temperature. T his may take from 12 to 24 hours. Remove
and store screw bands. Check lid seals ( Pressure Canner Method ). W ipe and
label sealed jars. Store in a cool, dark place.
g r e e n  g i a n t  c h u t n e y
Y ou can use tomatoes that have not ripened and ar e still har d and gr een, or
the v ariety of to matoes that matur e gr een if you have them. Gr een peppers
and gr ee n beans  combine to ma ke this a unique and gr eat-looking pr eserve.
If the tomatoes ar e unripe, they  may take longer than 1 minute in boiling
water to  shrink away fr om the skin, so test this befor e blanch ing a whole
batch.
MAKES 10 CUPS (2. 5 L)
5 lb (2.2 kg) gr een tomatoes
1 tbsp (15 mL) salt
3 lb (1.5 kg) gr een bell peppers
1 lb (500 g) gr een beans
3 tbsp (45 mL) olive oil
4 onions, thinly sliced5 cloves garlic, finely chopped
3 cups (750 mL) white wine vinegar
1 cup (250 mL) packed br own sugar
1/2 cup (125 mL) granulated sugar
1 cup (250 mL) Thompson raisins
1 tbsp (15 mL) Five-Spice Blend  (stor e-bought), finely gr ound 5 bay
leaves
5 hot gr een chile peppers, optional
1. B lanch tomatoes for 1 to 2 minutes. Using a slotted spoon, lift out of
water, reserving water for peppers and beans. Immerse in cold water for 1 to
2 minutes. Peel and coarsely chop. In a bowl, toss chopped tomatoes with
salt. T ransfer to a colander and let drain for 2 hours.
2. M eanwhile, cut green pepper s into 1/2-inch (1 cm) dice. Cut beans into
1/2-inch (1 cm) pieces. Bring the reserved water back to a boil  and blanch
the green peppers for 3 minutes. Using tongs or a slotted spoon, lift out and
immerse in cold water for 3 m inutes. Drain and pat dry. Brin g the water
back up to a boi l and blanch the  beans for 1 minute. Immerse in cold water
for 1 minute. Drain and pat dry
3. In a M aslin p an or canning kettle, heat the olive oil over m edium-high
heat. Ad d onion s and cook for 5 minutes, stirring frequently. Ad d garlic and
cook for 5 min utes, stirring frequently, until vegetables are  soft. Add
vinegar and bring to a boil. Stir in brown sugar and white suga r and bring
back to a boil, stirring constantly.
4. Heat five 1-pint (2-cup/500 mL) jars in boiling water, and scald the lids,
lifter, funnel and tongs ( Boiling W ater Method, Step by Step ).
5. Meanwhile, rinse and thoroughly drain the tomatoes. Add tomatoes,
green peppers, green beans, raisins and spice to the boiling mixture. Boil
gently for 1 hour, stirring frequently, until thick.
6. H alf fill a hot jar. Slide 1 bay leaf and 1 hot chile pepper, if using, down
the s ide of the jar. Fill the jar, leaving a 1/2-inch (1 cm) headspace. Run athin non-metalli c utensil around the inside of the jar to allow a ir to escape.
Add chu tney, if necessary, to leave a 1/2-inch (1 cm) headspace. W ipe rims,
top with flat lids and screw on m etal rings. Return jars to the hot water bath,
topping up with hot water if necessary. Bring to a full rolling boil and
process jars for 15 minutes ( Boiling W ater Method, Step by Step ).
7. Remo ve cann er lid and wait 5 minutes before removing jars t o a towel or
rack to cool com pletely. Check seals, label and store in a cool place for up
to 1 year.
Use: This green chutney is perfect for serving on a Ploughman’ s Lunch
dish of cold mea ts, cheddar cheese and homemade bread. It is substantial,
the beans and peppers lending  a solid presence, so it is very  good with
roasted meats.
r o a s t e d  r e d  p e p p e r  d i p
Use fr es hly r oas ted peppers or p eppers that you have r oasted a nd fr ozen in
2-cup (500 mL) measur es. This  dip is delicious tossed with cooked pasta
and rice, mixed into salads, or served with raw vegetables. I use it as a
glaze for r oasted or steamed vegetables.
MAKES 2


Diseases, Periodontal)."
ADA: American Dental Association
. N.p., n.d. Web. 16 Sept. 2010.
<http://www.ada.org/3063.aspx
Chapter 4 Part B References
1b
 Page, Melvin E., and H. Leon Abrams.
Your Body Is Your Best Doctor!
 New Canaan, CT: Keats Pub., 1972. 184. Print.
2b
 Davidson, Lena. “Iron Bioavailablity from Weaning Foods: The Effect of Phytic Acid”
Macronutrient Interactions: Impact on Child Health and Nutrition by US Agency for International Development Food and Agricultural
Organization of the United Nations. 1996:23.
3b
 Johnson DDS, Clarke. "Epidemiology of Dental Disease."
University of Illinois at Chicago - UIC
. N.p., n.d. Web. 13 Sept. 2010
4b
 Mellanby, E. Relation of Diet to Health and Disease
. The British Medical Journal
 677, April 12, 1930.
5b
 Barnett Cohen and Lafayette B. Mendel. Experimental Scurvy of the Guinea Pig in Relation to The Diet,
J. Biol. Chem
. 1918 35:
425-453.
6b
 Ibid., 449.
7b
 Iron absorption in man: ascrobic acid and dose-depended inhibition.
American Journal of Clinical Nutrition
. Jan 1989. 49(1):140-
144.
8b
 Mellanby, Edward J. The Rickets-Producing and Anti-Calcifying Action of Phytate
Physiol
. (1949) 109, 488-533 547.593:6I2.751.1
9b
 McCollum, Elmer Verner.
The New Knowledge of Nutrition
. New York: Macmillan, 1918. 312. Print. (Professor of Chemical
Hygiene, John Hopkins University)
10b
 Ibid., 316.
11b
 Ibid., 324.
12b
 Mellanby, Edward J. The Rickets-Producing and Anti-Calcifying Action of Phytate
Physiol.
 (1949) 109, 488-533 547.593:6I2.751.1
13b
 On Cases Described as “Acute Rickets,” which are probably a combination of Scurvy and Rickets, the Scurvy being an essential,
and the rickets a variable, element
Med Chir
 Trans. 1883; 66: 159–220.1.
14b
 Sherlock, Paul, Rothschild, E. Scurvy Produced by a Zen Macrobiotic Diet
JAMA
, March 13, 1967. Vol 199, No 11
15b
 Mellanby, May, and Lee Pattison. "THE INFLUENCE OF A CEREAL-FREE DIET RICH IN VITAMIN D AND CALCIUM
ON DENTAL CARIES IN CHILDREN."
British Medical Journal
 (1932): 507-12. Print.
16b
 Ibid.
17b
 Mellanby, Edward. "The Relation of Diet to Health and Disease."
British Medical Journal
 (1930): 677-81. Print.
18b
J. Physiol
. (1942) 101, 44-8 612.015.31 Mineral Metabolism of Healthy Adults on White and Brown Bread Dietaries.
19b
 Mellanby, Edward, and D. C. Harrison. "Phytic Acid and the Rickets-producing Action of Cereals."
Biochemical Journal
 (1939):
1660-674. Print.
20b
 Mellanby, Edward. “The Rickets-Producing an dAnti-Calcifying Action of Phytate.”
J. Physiol
. (I949) I09, 488-533
21b
 Davidson, Lena. “Iron Bioavailablity from Weaning Foods: The Effect of Phytic Acid”
Macronutrient Interactions: Impact on Child Health and Nutrition by US Agency for International Development Food and Agricultural
Organization of the United Nations. 1996:22.
22b
 Johansen K and others. Degradation of phytate in soaked diets for pigs. Department of Animal Health, Welfare and Nutrition,
Danish Institute of Agricultural Sciences, Research Centre Foulum, Tjele, Denmark.
23b
 Tannenbaum and others.
Vitamins and Minerals in Food Chemistry
, 2nd edition. OR Fennema, ed. Marcel Dekker, Inc., New
York, 1985, p 445.
24b
 Ibid.
25b
 Singh M and Krikorian D. Inhibition of trypsin activity in vitro by phytate.
Journal of Agricultural and Food Chemistry
 1982
30(4):799-800.
26b
 Ibid.
27b
 "Fermented cereals a global perspective. Table of contents.."
FAO: FAO Home
. N.p., n.d. Web. 13 Sept. 2010.
<http://www.fao.org/docrep/x2184E/x2184E00.htm >
28b
 Ibid.
29b
 Ibid.
30b
 Daniel, Kaayla. "Plants Bite Back."
Wise Traditions
 11.1: 18-26. Print.
31b
 Denny, Paul. et al. Novel Caries Risk Test" DOI: 10.1196/annals.1384.009
32b
 Antinutritional content of developed weaning foods as affected by domestic processing.
Food
Chemistry.
 1993 47(4):333-336.33b
 I. EGLI, L. DAVIDSSON, M.A. JUILLERAT, D. BARCLAY, R.F. HURRELL. "The Influence of Soaking and Germination on
the Phytase Activity and Phytic Acid Content of Grains and Seeds Potentially Useful for Complementary Feeding."
Sensory and
nutritive qualities of food
 67.9 (2002): 3484-3488. Print.
34b
 Ibid.
35b
 Silvia Valencia, Ulf Svanberg, Ann-Sofie Sandberg, Jenny Ruales Processing of quinoa (Chenopodium quinoa, Willd): effects on in
vitro iron availability and phytate hydrolysis
International Journal of Food Sciences and Nutrition
. 1999, Vol. 50, No. 3, Pages 203-
211
36b
 Fazli Manan, Tajammal Hussain, Inteaz Alli and Parvez Iqbal. "Effect of cooking on phytic acid content and nutritive value of
Pakistani peas and lentils."
Food Chemistry
 Volume 23, Issue 2, 1987, Pages 81-87.
37b
Food Chemistry
 1993. 47(4)333-336.
38b
 SAMUEL KON, DAVID W. SANSHUCK PHYTATE CONTENT AND ITS EFFECT ON COOKING QUALITY OF BEANS.
Journal of Food Processing and Preservation
. Volume 5, Issue 3, pages 169–178, September 1981.
39b
 "Fermented cereals a global perspective. Table of contents.."
FAO: FAO Home
. N.p., n.d. Web. 13 Sept. 2010.
<http://www.fao.org/docrep/x2184E/x2184E00.htm >
40b
 Rubel, William. "Rye Bread from France : Pain Bouilli." William Rubel, Author and Cook Specializing in Traditional Cuisines. Web.
04 Sept. 2010. <http://www.williamrubel.com/artisanbread/examples/ryebread/rye-bread-from-france-pain-bouilli>. Further reading
Marcel Maget’s Le pain anniversaire a Vilard d’Arene en Oisans
41b
 Ibid.
42b
 Czapp, Katherine. "The Good Scots Diet." The Weston A. Price Foundation. 1 May 2009. Web. 04 Sept. 2010.
<http://www.westonaprice.org/traditional-diets/1605.html>.
43b
 Conversation on "Basmati Rice." IndiaDivine. Web. 07 Sept. 2010. <http://www.indiadivine.org/audarya/ayurveda-health-
wellbeing/902739-basmati-rice.html>.
44b
 Trinidad P. Trinidada; Aida C. Mallillina; Rosario S. Saguma; Dave P. Brionesa; Rosario R. Encaboa; Bienvenido O. Julianob. "Iron
absorption from brown rice/brown rice-based meal and milled rice/milled rice-based meal."
International Journal of Food Sciences
and Nutrition
, Volume 60, Issue 8 December 2009, pages 688 – 693.
45b
 Rice and iron absorption in man. European Journal of Clinical Nutrition. July 1990. 44(7):489-497.
46b
 "Fermented cereals a global perspective. Table of contents.."
FAO: FAO Home
. N.p., n.d. Web. 13 Sept. 2010.
<http://www.fao.org/docrep/x2184E


abolic Formulas, except Formulas Mg, must be cycled on and off. The
raw materials for the repair and rebuilding of the body must be cycled. Taking the
Metabolic Formulas during the "O n " cycle provides a saturation of needed nutrients.
Stopping the Metabolic Formulas during the "O ff" cycle provides the necessary time
for the body to repair, rebuild and detoxify.
"On" Cycle
Take the Metabolic Formulas for 10 or more days, until one becomes toxic, but
no longer than 15 days.
Stop If You Feel Sick!
If you become Toxic (a 'goopy' sick feeling), ill, nauseated, crabby, have an
elevated temperature, or violent headache Stop taking the Metabolic Formulas. It is
best to stay On your Metabolic Formulas for 10 days. However, when you suffer
negative symptoms anytime after the third day you may Stop taking them at that
point. It is best to continue for 10 days or until toxicity forces one to Stop.
107
Winning The Cancer War
"Off" Cycle
Remain O ff the Metabolic Formulas for 5 days. You must give the body time to
detoxify. Stay O ff the Metabolic Formulas the full 5 days even if you feel well enough
to continue. Give your body time for repair and rebuilding. You must continue your
detoxification program during the "O ff" cycle. You should take one or two enzymes
with meals to assure digestion of food.
While "Off" You May Feel Worse
If you feel worse while you are cycling O ff the Metabolic Formulas it means your
body needs them (this is not a toxic reaction) so you should go back On them until
you feel toxic (like you have the flu) and try to go O ff them again in 10 days or when
you become toxic.
How Do Enzymes Work?
by
Professor Kathy P. Fairbanks, Ph.D. (Em bryology)
Enzymes are normally produced by the pancreas to help digest the food that enters
the small intestine from the stomach. Different kinds of enzymes work on protein, on
fats, or on starch and sugar. By the action of these powerful enzymes, large particles
of protein, fat or starch are broken down into smaller and smaller pieces, until they
are small enough to pass through the wall of the small intestine and be used in the
human body for nourishment. Enzymes remaining in the small intestine serve there to
digest food coming into the intestine from the stomach. These enzymes in the
intestine also can be absorbed through the wall of the small intestine into the body,
and travel in the blood stream to distant locations in the body where they are needed.
Why don't these powerful enzymes start dissolving the very tissues that they are
passing through? How can these enzymes travel to the tumor and only digest the
cancer, without harming the person's body in which the cancer is growing? The
secret to how the enzyme can tell the difference between "good tissues and bad
tissues" lies in a difference as small as the difference between your right hand and
your left hand. Almost all the billions of tiny molecules in the body are either right
handed or left-handed. As an example of right and left handedness, let's look at a pair
108
Winning The Cancer War
of mittens. In a pair of mittens you find one for the right hand and one for the left
hand. They are mirror images of each other, but if you tried to put the right-handed
mitten down on top of the left-handed mitten, they would not match. In a mysterious
way, the human body uses only right-handed sugar molecules but only left-handed
protein molecules.
The above paragraph has discussed right-handed sugar molecules and left
handed protein molecules. Logic raises the question where are the mirror image
substances? Where are the left-handed sugar molecules and the right-handed protein
molecules? These are found within the placenta, which is made of trophoblasts.
These are also found within the trophoblast-like tumor cells. What difference does
this make for the enzyme trypsin?
We know that the enzyme trypsin acts on cooked left-handed proteins and living
(non-cooked) right-handed proteins. Normally, when we eat a meal, the cooked left
handed proteins, which we eat, are digested in the small intestine by the trypsin
released by the pancreas. Trypsin does not act on the organs of the human body,
because these are living left-handed protein. However, trypsin is very effective at
breaking down living right-handed proteins. And where did we say living right
handed proteins could be found? These living right-handed proteins are the substance
comprising the cancerous tumor. So, the trypsin can travel via the bloodstream to the
tumor, and its action there is on the protein mass that makes up the tumor. It breaks
down the protein mass of the tumor and "liquefies" it.
As further explanation, this cancerous tumor needs an enzyme with which it can
digest the organ or tissue of the human where the tumor is located. It uses human
tissue as food. To obtain its needed enzyme, the tumor itself makes the enzyme! This
tumor-made enzyme is called "malignin" which does digest human protein. Malignin
is a cancer growth stimulator. Malignin stimulates growth of a cancerous tumor,
thereby producing more malignin, causing increased tumor growth which makes
further malignin in a progressively expanding growth sequence.
Thus, a growing cancer tumor continually makes increasing amounts of its own
growth stimulator in a progressively expanding sequence. This malignin is the mirror
image enzyme to trypsin. In other words, trypsin and malignin are mirror images of
each other, as your right hand and left hand are mirror images of each other. As
trypsin acts on living right-handed protein, namely the tumor mass, so malignin acts
only on living left-handed proteins, namely human tissue.
Trypsin in sufficient quantities can begin to break down the cancerous tumor but
not fully digest the cancerous tumor. During the breakdown process, trypsin produces
some intermediate proteins and needs a second enzyme to complete their digestion,
i.e. "liquefaction". Therefore, to be successful, the enzyme treatment for cancerous
109
Winning The Cancer War
tumors must include both of these enzymes in sufficient quantities to render the
products of tumor digestion harmless.
These enzymes work by traveling through the bloodstream to the site of the tumor
and digesting the specific protein of the tumor mass, without harming the body's
tissues at all. This fascinating story of the matching right and left handed molecules,
trypsin and malignin, was explained almost a century ago by a Scottish professor by
the name of John Beard, D.Sc. He published his work in London in 1911. His
revolutionary book was entitled, The Enzyme Treatment of Cancer and Its Scientific
Basis. At that time some cancers were treated by direct injection of the enzymes near
the cancer mass. Now, we realize that injecting the enzymes is unnecessary, since
swallowing capsules containing the enzymes will also work. Trypsin w ill only digest
the protein of the tumor, thus it can safely travel through the body. The ability to
target the tumor in such a specific and successful manner makes the use of surgery,
radiation, and chemotherapy obsolete.
To read more by
Professor Kathy P. Fairbanks, Ph.D.,
please refer to her article;
"The Scientific Basis of the Kelley Metabolic Cancer Cure"
in chapter XII, For Doctors Only
Healing Crisis
Many people are caught off guard and fail to understand and frequently
misinterpret the symptoms and changes, which follows a change to a healthier
metabolic life style. Many of these symptoms and changes are unpleasant but they are
short in duration and sporadic and are a necessary part of the healing process. There
are several reasons why this happens:
1. The body and mind begin to show changes, because the quality of nutrients
coming into the body are of a higher quality than the tissues of which the
body is made of. The body then begins to discard the lower grade materials
to make room for the superior materials
110
Winning The Cancer War
2. Indigestion, heartburn and burping usually start soon after you are on the
program. This often indicates that you have been deficient of these nutrients
for a long time. The body's digestion almost always improves.
3. Suppressed body functions often will be stimulated to detoxify, sometimes
inducing colds, diarrhea, fevers, swelling, ache, boils and vomiting. These are
temporary and are part of the healing process. The body will return to at least
the same level of health as before if not superior.
4. Nervousness, headaches, fatigue, irritability and depression often happen
when you cut out the artificial stimulants such as sugar, chocolate, coffee,
tea, soda, tobacco, caffeine or drugs. It is important to get rest and sleep.
Once the artificial stimulants are eliminated, the body is ready for the
building process.
5. Skin eruptions, boils or acne. The skin is the largest eliminating organ, so the
concept of toxins coming out through the skin is easily understood, even if it
is hard to face.
6. Aches pains and arthritis will often get stirred up, even if you have not been
suffering with it for years. This happens as the body