rical forms and other sensory
therapies for added effect. We take in color through the light absorbed through
the eyes. Color provides nutrition for the mind and life-
force, vitalizing the blood and increasing our perceptual
capacity.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Pitta-Kapha
Pitta-Kaphas have both energy (fire) and stability
(water) and are generally the strongest physically of the
different types. They have good resistance and are general-
ly very healthy. They are strong and content in who they
are and what they do. Psychologically, they are also strong
and they are the least likely to seek out a therapist unless
they have been unsuccessful in life. Pitta-Kapha types lack adaptability and flexibility (air). They prefer to be dominating and controlling and tend to
be conservative and possessive. This leads them to eventu-
al suffering and frustration because most of life must
remain beyond our power. They often break down later in
life after they have failed in some major enterprise. In their
case, such failures are often blessings in disguise and help
them look within. While they may be successful in the outer world, they
may have difficulties in spiritual practices unless they
learn to develop lightness, detachment and surrender. They require more activity, creativity and new challenges
(more Prana). They need to learn to move on from what A164 Ayurveda and the Mind
they have succeeded in and not get caught in power and
control. Once settled in a line of treatment, they do well
unless they get attached to their progress. For this reason
it is best for them to have some variety in their treatment
and not turn their therapy into a new form of achievement
or acquisition. Vata-Kapha
Vata-Kapha types lack energy, motivation, passion, and
enthusiasm. They simply do not have the fire to get going
in life, however much they may want to. They are often
weak, passive, dependent, hypersensitive, and extremely
yin. They will agree with what they are told but will lack
the energy to put it into action. They are both emotional-
ly and mentally (nervously) unstable, easily disturbed and
frightened. They possess amorphous or chameleon person-
alities and will appear as you want them to be. Their judg-
ment and discrimination tends to be poor and they easily
get carried away by wrong associations or emotional influ-
ences. On the positive side, Vata-Kapha types are sensitive,
humble and adaptable. They can be highly artistic, imag-
inative or creative. They are considerate of others. They
have no violence or ill-will toward anyone but blame
themselves. They tend to be naive and need to be more
realistic about other people and their motivations. They
have to be careful not to let themselves be used or con-
trolled. For this they need to be more assertive and chal-
lenge their fears. They respond to warmth and firmness but it is hard for
them to be consistent in their responses. They must learn
to develop clarity, motivation and determination. They are
most likely to develop dependency on their therapists and Ayurvedic Counseling and Behavioral Modification 165
become addicted to their problems. However, once they
turn their deep sensitivity in the right direction, they can
contact inner sources of love and grace and themselves
develop healing powers. Vata-Pitta-Kapha Types
In some individuals, all three biological humors exist in
relatively equal proportions. Treatment for them usually
involves dealing with the biological humor currently out
of balance. On a psychological level as well their condition
can be changing. They need adaptability in their treat-
ment and comprehensiveness of approach. Generally it is
best to deal with any Vata problems they may have first,
particularly through psychological therapies, because Vata
is the most likely of the biological humors to cause prob-
lems. Pitta problems can be dealt with second, because
these are the next problematical, and Kapha problems
third because these are the least. Balancing Therapy for the Mind
The Ayurvedic method of treatment is to relieve a neg-
ative condition by applying therapies of an opposite
nature. If Vata (air) is too high, for example, its qualities
of coldness, dryness, lightness and agitation will be elevat-
ed. This manifests in symptoms like cold extremities, dry
skin, constipation, loss of body weight, or insomnia. Opposite therapies, like a rich nutritive diet, warm oil
massage, rest and relaxation, are necessary to counter these. The same principle holds true for the mind. A psycho-
logical imbalance is treated with opposite qualities to
restore balance. This method for the mind is called Prati-
paksha-Bhavana in Sanskrit. '" It has been translated as
"thinking thoughts of an opposite nature.'However, its Ayurveda and the Mind
implications go beyond our surface thinking patterns. It
means to "cultivate a balanced state of consciousness. " For
example, if our minds are disturbed by anger, we must cul-
tivate peace. This requires not only thinking peaceful
thoughts but taking in peaceful impressions, visualizing
peace between ourselves and others, doing prayers for
peace, and intentionally acting toward others, even our
enemies, in a peaceful manner. It requires a complete
lifestyle discipline. Our consciousness is the result of the food, impressions,
and associations to which we have become accustomed. It
is reinforced by our actions and expressions. Whatever
external force conditions us, we make it our own by
expressing it. For example, if I am surrounded by anger as
a child, I will likely become an angry person. When I act
in an angry manner, then this anger, whose original impe-
tus was external, becomes part of my own nature and auto-
matic responses. The influence of our daily lives creates a subtle imprint. It colors our consciousness just as a dye colors a cloth. This
permeation of our consciousness by the subtle influences of
our lives predisposes us to certain attitudes, which deter-
mine our mental happiness or unhappiness. The food,
impressions and associations that we habituate ourselves
have a permeating effect upon the mind. This permeating
action goes deeper than our conscious thoughts. Most of it
affects us on a subconscious level, as we note through how
advertising manipulates us by appealing to instinctual
responses like sex. To counter these deep-seated tenden-
cies, an opposite type influence is required, an appeal to
the subconscious but directed in a higher way toward heal-
ing and wholeness. To change harmful mental conditions, we must culti-
vate an opposite way of consciousness, which means to ere- Ayurvedic Counseling and Behavioral Modification 167
ate an opposite way of living. For example, if we are
depressed we should eat vitalizing food. We should open
ourselves up to the vital impressions of nature: the trees,
flowers, and sunshine. We should associate with people
who are creative and spiritual. We should not cultivate the
thought that we are depressed. Rather we should cultivate
the thought that we have energy, that we are not depen-
dent upon anyone or anything else to make us happy. This
requires understanding the part of our nature that is inher-
ently free from psychological problems, our deeper Self. According to Vedic thought, our original nature is
good, beneficent and full. We are nothing but the Divine
Self in incarnation. However, we obscure our original
nature through contact with external conditioning factors. We take on a false or artificial nature, an ego identity that
leads to sorrow. Whatever problem we have psychological-
ly is not our true nature but a superimposition, a result of
wrong conditioning; to look at it Ayurvedicly, it is just an
expression of mental indigestion. We often naturally try to counter our psychological
problems with opposite influences, but in the wrong way,
and therefore fail. For example, if we are depressed, we
look for someone to cheer us up. If we cannot find such a
person we get more depressed. Or we look for a stimulant. We drink coffee or alcohol, or take an anti-depressant. Such external stimulants breed dependency and leave us
more depressed when they are not at our disposal. The
method we are trying is correct, which is to counter our
negative condition with an opposite positive energy, but
our application is faulty. We are relying on substances that
merely mask our condition but cannot resolve it. We are
not ourselves creatively and consciously participating in
the process. We must create a positive energy within our 168 Ayurveda and the Mind
own mind and behavior to counter negative psychological
conditions. We can benefit from positive external influ-
ences but should avoid those which breed addiction or
dependency. This cultivation of a balanced state of mind should not
be confused with simple positive thinking. It is more than
that. It requires not just thinking we are happy when we
are sad, which may be only a fantasy, but also changing the
conditions that make us unhappy, including our thoughts
and our actions. We should not cover over thoughts of
unhappiness with thoughts of happiness, but affirm the
deeper happiness at the core of our being. For a


 Y our ego fails to see
the lar ger dimensions of being in which it is lodged. So, it often becomes
upset, lonely, frustrated, and fearful, turning on itself to confirm the lowered
value it places on life. These very thoughts of self-contempt, limitedthinking, and fear of not measuring up will manifest in some form of injury
or illness. As you now know if you’ve read this far, these inner thoughts of
ego are nothing more than errors. There is only one power, it is omnipresent
and, therefore, it is in you at all times. Y our ego is the part of you that gives
total credibility to an illusion. Y our ego is what you must transcend in order
to know the truth of healing by bringing pardon to the place where injury
resides. Going beyond your ego is accomplished quite readily by turning your
attention to the one power that is the harmonizing force in all of nature. The
pathway to the miracle of creation and all of existence awaits your
footsteps, yet fear has been allowed to push out this ener gy and create
injury in one form or another. All things proceed from mind, the invisible,
and taming your ego’ s demands and assertions is no exception. Y our body
can become a perfect instrument of your thoughts, as long as you are
continuously on the alert for removing thoughts of impending illness and
the expectation of injury. You are going to release (or pardon) such thoughts
from your being by going to the indwelling being of spirit that creates
perfect harmony in the physical world, including your body. As it says in
the scriptures, “W ith God, all things are possible. ” Now you know that this
leaves nothing out. FORGET THE CONCEPT OF INCURABLE
The one basic underlying principle of the physical universe is that of
thoughts becoming things. The ancestor to every material thing in existence
is a thought. When you think that something is impossible you give more
power to the thought of it being impossible. The idea that a disease is
incurable or an injury unfixable is tantamount to saying to God, “I give up
on you and myself as an extension of you as well. ” Perfect spirit is within
everyone. When we rid ourselves of the ideas that create the illusions of our
diseases we open ourselves to the potential for creating perfect health. I prefer to think of any disease or injury problem in terms of ener gy. As you
recall from reading the chapters in the first half of this book, all is ener gy
and ener gy is a vibration. When your body is immobilized in any way it is
due to frequencies that are incompatible with your personal higher harmonyfrequencies of perfect health, as created by spirit. When you are able to
identify the frequencies of disease and provide new ener getic solutions, the
negative frequencies can be permanently dislodged and removed. Y our job
in bringing pardon to injury is to first be ener getically balanced. I encourage you once again to look back in chapter two to Patanjali’ s
observations on higher awareness. When you become steadfast in your
abstention from ignorance (false identification with the ego) you are able to
bless and even heal yourself and others by your mere presence in their
energy fields. Being balanced ener getically is actually returning to your
normal state of grace by meditating, having unconditionally loving
thoughts, feeling connected to spirit, being cheerful and, in essence, living
in the faster vibrations of higher spiritual consciousness. In those higher
frequencies, there is no room for the idea of something being impossible or
incurable. My friend Stephen Lewis has written a book titled Sanctuary: The Path to
Consciousness. It is a novel yet it is based on fact as he knows it. He writes
enthusiastically of healing ener gies and the removal of incompatible
energies from the body. Some of it sounds “way out” and will be rejected
by those who are entrenched in the exclusive model of medicines, drugs,
surgery, radiation, and chemotherapy as the only treatment modalities
available for removing diseases from our lives. I have been in the ener getic balancing program and have seen it work for
others and me in my life. Remaining open to all possibilities has allowed
me to see a breakthrough into a healing consciousness, and a deeper
awareness of well-being. I have a very strong knowing that there is much in
the universe and ener gy balancing that has yet to be touched on. Letting go
of the concept of incurable allows you to truly move into the realm of
perfect harmonious ener gy, which is what is meant by spiritual
consciousness, and to realize that there is nothing in God consciousness that
wants us to be warped or injured or plagued by disease. Recognize your
own spiritual perfection and you will come to know the absurdity of
anything ever being viewed as impossible. WHA T IS HEALING. When anyone is experiencing illness or injury as Saint Francis calls it, they
have in some way become disconnected from God. A process of rejoining
accomplishes spiritual healing; what I call God realization. It has nothing to
do with the names of diseases, the swallowing of medicines, or the work of
a skilled sur geon. Healing is a rejoining of the self to the whole. I have
repeatedly referred to diseases (as well as discord and disharmony) as
illusions, since all that is of God is good, and everything is of God. I want
to expand upon this as we look at this process of healing. When I speak of disease as an illusion or being unreal, I do not mean to
imply that it is nonexistent. I do not ask you to fool yourself into believing
that that which exists in you or others is only in your imagination. As Joel
Goldsmith reminds us in The Art of Spiritual Healing :
When disease (like death and sin) is called unreal, it is not a denial of
the so-called existence of these things: It is a denial of their existence
as a part of God or reality. In the realm of the real, the kingdom of
God, the discords of sense have no existence. That however does not
change the fact that we suf fer from them. the beginning of wisdom
is the realization that these conditions need not exist. Healing then is not accomplished by asking God for relief, since God is not
a withholding God, but in seeking relief through God and rising to the place
where you become rejoined in that highest ener gy spiritual field which is
where God always is. Healing then is a rising above the concept of the
physical or material and into God realization, and the term unreal or illusion
refers to the unreality of disease in a realm of wholeness and spiritual
consciousness. As Saint Francis beseeches God to bring pardon to injury, he
asks that he be rejoined in this spiritual wholeness and that he allow that
consciousness to radiate outward to any and all who live in the “unreal”
world of disease and disharmony. When you know that your true essence is
spirit, and you live there in your mind, your body will follow suit and
healing will eventually be the result. To witness healing is a miraculous event, and it takes place daily in a
myriad of ways. A blemish disappears as healing invigorates the skin. Symptoms of a cold that lingered suddenly have no impact on you. Y our
nose stops running, your temperature returns to normal, your upset stomachis soothed, your broken finger mends. All this “healing” is nothing more
than a return to wholeness. Y our thoughts have a lot to do with this healing
process. The closer you stay in harmonious bliss in your thoughts to God, the more
you facilitate this one power of the universe in flowing ener getically
through you. Y our thoughts and low ener gy patterns can activate an ulcer
and so can they activate the flow of chi to remove that imbalance. The
mind-body connection is real, but the God-body connection is the essence
of all healing. T o see yourself connected to the highest spiritual ener gy
vibrations and to work at staying in that space is to see the underlying
principle of healing at work. Now you might ask, why did Saint Francis die of tuberculosis, and why did
Jesus die on a cross, and why do saints get cancer and die if they are in
touch with this highest ener gy of wholeness. Like disease, death is unreal,
in that it has never happened in the spiritual kingdom. When Saint Francis
was asked why he didn’ t heal himself of his terminal illnesses he replied, “I
want everyone to know that it is not me who does the healing. ” T o the
spiritual master, death is unreal, not nonexistent, unreal. Because reality at
the spiritual level is infinite, no one is ever born, and no one dies. The
reality of the spiritual level is formless, timeless, and boundaryless. Living
in that dimension is living in the realm of wholeness. Bringing pardon to injury is just like rejoining the body with God
consciousness. When this occurs, that which we call healing seems to take
place miraculously. As Saint Augustine put it so succinctly, “Miracles
happen, not in opposition to nature, but in opposition to what we know of
nature. ” If you know that healing is nothing more than God realization, and
you abandon all thoughts of being separate from that consciousness,
including fear of illness and death, then you create an ener gy field for


um 117
potato white 83,117
potato sweet 83,117
poultry fresh or frozen 117
primost cheese 117
propylene glycol 209
prostaglandins 25-30
protein 49,81-82
prunes 114
psychiatric conditions 5-7, 21,63
pumpkin 114
pyridoxine, see vitamin B6
Q
quinoa 117
R
raisins 114
recipes 119-156
recommended foods 111-114
rhubarb 114
riboflavin, see vitamin B2
rice 117
ricotta cheese 117
romano cheese 114
roquefort cheese 114
rye 117
S
saccharin 117,209
sago 117
salicylates  73-76
salt 121-150
satsumas 114
sausages 117
schizophrenia 5-7, 21, 63-68
scotch 114 seaweed 117
secretin 192-194
seeds 105
semolina 117
shellfish 114
sherry 117
Shaw,William, 51,191
spelt 117
starch 80-81,117
stomach 47, 49,191-195
stomach acid 47, 49.191-195
stress 35
soda soft drinks 117
sodium lauryl sulphate (SLS) 209
sour cream 117
soy 90-91,117
sucrose, see sugar
sugar (sucrose) 80, 89-90,117
sulphation 42
spices 114
spinach 114
squash (summer and winter) 114
steroid drugs 33-34,54
stilton cheese 114
string beans 114
swimming 210,221
swiss cheese 114
T
tea 114,118
talcum or talc 209
tangerines 114
tapioca 118
tetracycline 32
Thi immunity 28-29
Th2 immunity 28-29
thiamin, see vitamin B1
thimerosal 59
titanium dioxide 209
tomato 114
tomato puree 114
tomato juice 114
triethanolamine (TEA) 209
triticale 118
tryptophan 74
turkey 114,118 turnips 114
twin studies 231
U
ugly fruit 114
ulcerative colitis 12
uncreamed cottage cheese
(dry curd) 114
V
vaccination 59-62
vegetables 103-104,118
vegetarians 110
villus (plural - villi) 18-20,78-79
vitamin A 47.187-190
vitamin B1 23,63,73
vitamin B2 23,73
vitamin B3 (niacin) 23,63,67-68
vitamin B6 23,48-49,63,73
vitamin B12 23,63
vitamin B group 23, 47
vitamin C 63,73
vitamin E 73
vinegar 114
vodka 114
W
Wakefield, Andrew 11-12
walnuts 114
water 107
watercress 114
wheat 88-89,118
wheat germ 118
whey 118
wine 114
withdrawal, antipsychotic drugs 66-67
World Health Organisation (WHO) 188,
189
¥
Yams 118
Yoghurt 114,118
Z
zinc 23, 63,202
zucchini 114<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

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Q: What is the title of the book written by Udo Erasmus?,
A: Fats that heal, fats that kill
Q: Who wrote the book "The yeast connection"?,
A: Crook
Q: What is the name of the book written by Abram Hoffer?,
A: Not mentioned in the provided text
Q: Which of the authors wrote "The madness of Adam and Eve"?,
A: Horrobin
Q: What is the name of the book written by Joseph R. Hibbein?,


 of silence within us? Is there really a way to shake
of f the sludge and be free? Dance with unimpeded joy? Love all living
things? Live in our greatness and fulfill our highest potential? Become a
channel of grace and beauty in the world? In this book, Dr. Hawkins of fers a pathway to the freedom that we long
for but find dif ficult to attain. It may sound counter -intuitive to get
somewhere by “letting go”; however, he certifies from clinical and personal
experience that surrender is the surest route to total fulfillment. Many of us have been raised to correlate worldly and even spiritual
accomplishment with “hard work,” “keeping our nose to the grindstone,”
“living by the sweat of our brow,” and other self-stringent axioms inherited
from a culture steeped in the Protestant ethic. According to this view,
success requires suf fering, toil, and ef fort: “no pain, no gain.” But where
has all the ef fort and pain gotten us? Are we truly, deeply at peace? No.There is still the inner guilt, the vulnerability to someone’ s criticism, the
wanting to be assured, and the resentments that fester. If you’re reading this book, you’ve probably already reached the end of
your rope with the mechanism of ef fort. Perhaps you’ve seen that the more
you pull on the rope to hitch yourself up to where you want to be, the more
frazzled and frayed it becomes. Possibly, you might be wondering, “Isn’ t
there an easier, better way?” Are you willing to let go of the rope? What
would it be like to utilize the mechanism of surrender instead of the
mechanism of ef fort? I can share what it was like for a highly educated person who had
already tried many dif ferent methods of self-improvement. Despite
professional success, there were physical and emotional problems that
never seemed to improve and, eventually, reached a breaking point. The
encounter with Dr. David R. Hawkins and his writings catalyzed a healing
ef fect that was unexpected and dramatic. At first, there was skepticism. Having explored various spiritual,
philosophical, and religious avenues with unfulfilling or only temporary
results, I approached my study of Hawkins with the thought, “It will
probably turn out like the rest.” However, the conscientious seeker in me
said, “I’ll check it out. What have I got to lose?” So, I read Power vs.
For ce: The Hidden Determinants of Human Behavior. When the book was
finished, there was the inner realization, “I’m a changed person from the
one who picked up this book.” That was in 2003. Now, many years later,
the catalytic ef fect is still operating in all areas of life. What convinced me of the truth of his work, ultimately, were the
transformations in my own physical and nonphysical consciousness. There
were empirical facts that I could not deny: the healing of an addiction that
had been previously impossible to overcome, despite many sincere
attempts; freedom from several aller gies (pet dander, poison ivy, mold, hay
fever); letting go of long-standing resentments, with a capacity to see the
hidden gifts within the various life traumas I had been through; alleviation
of several life-long fears and an anxiety disorder that had severely limited
my career and personal life; resolution of several inner conflicts related to
self-acceptance and life purpose. These major breakthroughs at the physical
and nonphysical levels were concretely observable not only by myself but
by those around me. They would ask, “How do you explain the
transformation?” Now, if faced with that question, I will suggest that theyread this new book, Letting Go: The Pathway of Surr ender. It lays out the
pragmatics of the inner process of transformation that was experienced
upon reading his earlier books. Letting Go: The Pathway of Surr ender  provides the roadmap to a freer
life for anyone who is willing to make the trip. Y our life will be changed for
the better if you apply the principles described in this book. They are not
dif ficult to understand or to implement. They do not cost anything. They do
not require special attire or travel to an exotic country. The major
requirement for the journey is a willingness to let go of the attachment to
your current experience of life. As Dr. Hawkins explains, the “small” part of ourselves is attached to
the familiar, no matter how painful or inef ficient it is. It may seem bizarre,
but our self with a small “s” actually enjoys an impoverished life and all the
negativity that goes with it: feeling unworthy, being invalidated, judging
others and ourselves, being inflated, always “winning” and being “right,”
grieving the past, fearing the future, nursing our wounds, craving assurance,
and seeking love instead of giving it. Are we willing to imagine a new life for ourselves, characterized by
ef fortless success, freedom from resentment, gratitude for all that’ s
happened to us, inspiration, love, joy, win-win resolutions, happiness, and
creative expression? One of the biggest hurdles to happiness, he tells us, is
the belief that it isn’ t possible: “There’ s got to be a catch”; “It’ s too good to
be true”; “It can happen for others but not for me.”
The gift of a person and teacher like Dr. Hawkins is that we see and
experience a being who IS that happiness; who IS that boundless joy; who
IS that unassailable peace. The book was written because he himself
experienced the power of the mechanism it describes. T o read about and be
in the presence of such a liberated being gives us the catalyst, the hope, and
the launch for our own inward trek. And so, despite the cynicism of the
small self, there is the Self that beckons us on. W e may first hear its call as
coming from an advanced consciousness such as Dr. Hawkins, a teacher, a
guide, or a sage who has realized the Self. Then, as we have our own
experiences of truth, healing, and expansion, we hear the call as coming
from an inner place. “The Self of the teacher and that of the student are one
and the same,” says Dr. Hawkins. He radiates the truths of this book. As a serious seeker who saw much
of contemporary spiritual writing as shallow, I wanted to verify theauthenticity of this work. It was all-important to know: does this author
speak from a true inner Realization? The answer is “Y es!” Close
observations made during several years of interviews and visits confirmed
the advanced state. In this book, he reminds us of the law of consciousness
that says: W e are all connected at the ener getic level, and a higher vibration
(such as love) has a powerful ef fect on a lower vibration (such as fear). I
feel the truth of this law whenever I am with him; his ener gy field transmits
healing love and profound peace. As he explains in this book, these higher
states are available to all of us at any time. No matter where we are in life, this book will illumine a “next step.”
The mechanism of surrender that Dr. Hawkins describes is applicable to the
entire inner journey: from the letting go of childhood resentments to the
final surrender of the ego itself. Thus, the book is equally useful for the
professional interested in worldly success, the client in therapy seeking to
heal emotional issues, the patient diagnosed with an illness, and the spiritual
seeker devoted to Enlightenment. The important step for all of us, he
advises, is to acknowledge that we have negative feelings as a consequence
of our human condition, and to be willing to look at them without judgment. The high state of non-dual awareness may be our goal. But how do we
handle the persistently dualistic “small self” that wants us to see ourselves
as “better than” or “worse than” another? In his previous ten books, Dr. Hawkins has described the non-dual state
of Enlightenment with rare pristine awareness. As he says humorously at
the start of many lectures, “W e begin with the end.” Indeed, in his lectures
and books, he has thoroughly illuminated the highest states of
consciousness that are the culmination of human inner evolution. Now, in this book published in the latter part of his life, he is taking us
back to our common starting point: acknowledging the existence of the
small self. W e must start where we are to get to where we want to go! If we
want to go from here to there, we don’ t get there faster if we fool ourselves
and say we are starting from nearby. By thinking we’re closer than we are
to the goal, we actually make the trip longer. As he explains in the book, it
takes courage and self-honesty to see negativity and smallness in ourselves. Only when we can acknowledge the negativity that we’ve inherited from
the human condition will we have the possibility to surrender and be free of
it. W e simply need to be willing to acknowledge and accept that part of ourhuman experience. By accepting it, we can transcend it—and Dr. Hawkins
shows us the way. In this highly pragmatic book, he illumines a technique by which we
can transcend the small


. At that time however I still could not imagine
that I could drink my own urine without a strong
aversion, and yet I had a feeling that what was
written in that book was true. Quite apart from
my intuition, I also have a fairly academically in
clined mind, and the combination of the two stimu
lated me at least to research and test this whole
business thoroughly! The experience with my toe was what really per
suaded me to do this. After three days the wound
was completely clean, the swelling was gone and
the pain considerably reduced. On the fourth day,
radiant, new, pink skin appeared under the wound
tissue. A few days thereafter, the wound was al
most completely healed and a new nail had even
started to grow. It was obvious that something quite
unusual had happened here: in a tropical climate, it
normally takes at least three weeks under the most
favourable conditions for such a deep wound to
close up and heal. Within a week, the combination
of my own experience and reading that book had
won me over. I was keen to know more! But where could I learn more? Who knew about
this therapy in our Western culture? Research and
university libraries did not yield any information. The year following my return from India, I drank
my urine in the morning from time to time, but
there were also times when I thought, "What am I
doing this for? Could I be going too far in my belief
An Introduction to Urine Therapy 3 and trust in something so bizarre?" Whenever I
caught a cold or the flu, I fasted for a day or two on
urine and water, and quickly felt better, but, even
then, I would question whether this also would
have happened without drinking my urine. A year later I was travelling in the United States. While shopping at a bookstore specialising in spiri
tual awareness and alternative medicine, I suddenly
came across a small, blue book entitled The Mira
cles of Urine Therapy. I was pleasantly surprised! I
had been looking for this book without even know
ing it existed. It was a recently published work by
a Swiss-American natural doctor who had even es
tablished a Water of Life Institute in America. The
book contained practical information about urine
therapy, as well as texts from various cultures and
religions which show that the origin of this therapy
is centuries old, both in the Far East and here in the
West. My trip to the United States had been worth
while, if only for this discovery. Back in the Netherlands, I plunged into my re
search on urine therapy with renewed enthusiasm. I
contacted the Water of Life Institute in the United
States and received more information from them,
specifically on the scientific background of urine
therapy. From this information I learned, for instance,
that many separate components of urine are used in
cosmetic products, without our being aware of it. Soon after this, I came across a cosmetic product
in which urea was processed. Apart from water, urea
is th:e main component of urine, so you can i~ag
ine that this provided a wonderful topic for convers
ation: you often 'use' urine without even being
aware of it. 4 Getting the Taste As a result of the increasing number of questions
I received each time I told my story, I decided to
start giving lectures. Several people in the audience
related their own experiences with urine therapy,
once again a sign that it was not as obscure as I had
initially assumed. Many people knew it was once
used for chillblains and for disinfecting wounds. For most of the audience, though,· all t.his was
completely new. For them, the first question was
always: "If urine is a waste product, isn't it un
healthy to drink it?" Since then I have found that
my most important task has been to break down
this psychological barrier. Urine is not dirty. Urine
is, in fact, a clean substance: it is sterile, consists
for the most part of water and for the remaining
part of harmless and often even beneficial sub
stances. I began to enjoy telling people about this's'h'oc
king' therapy and seeing the various reactions,
which ranged from total disgust to instant enthu
siasm. Several times, people were so keen on the
idea that they immediately began the next morn
ing. Others believe in it, but cannot bring them
selves to take even a sip of it. Whatever the reaction,
though, the topic of conversation often leads to a
good laugh, in itself very healthy. I decided to return to India in order to look for peo
ple who worked with urine therapy. After staying ·
for a few weeks in the same monastery I had vis-1
ited earlier, I went to New Delhi in the hope of
finding more literature on this subject in a small
bookstore I knew of there. After digging around in
enormous, chaotic piles of books, I was delighted to see the owner appear with two books on urine
therapy, one of which had recently been published
by someone in Bombay. Considering that I already
had an address there, it seemed clear that this was
to be my next port of call. I also had an address in Baroda, and so I made a
stopover there on my way to Bombay. Indian cities
are large, chaotic and swarming with people. The
inhabitants often do not know the names of the
streets and the thousands of alleys in the city-and
this also goes for the rikshaw- and taxi-drivers. It
took me two full days of rambling around in this
city devoid of tourists in order to find the address I
was seeking. On top of that, when I finally got
there, the door of the house was locked. A crowd
quickly gathered around to find out what I, a West
ern foreigner, was doing there. In the broken Eng
lish conversation that followed with the
'street-elders', I finally had to acknowledge that my
efforts had been in vain: the man I sought, who
offered advice on urine therapy, was travelling at
that time and I could not find out when he would
be back. I therefore decided to move on to Bombay, a day's
travelling by train, where I had much more suc
cess. I met with three enthusiastic urine therapists,
including the founder and chairman of the Water
of Life Foundation India, Dr. GK. Thakkar. Dr.
·Thakkar was also a lawyer and tax consultant. These were his original two professions, but,
throughout.the years, the number of people that
came to him for advice on the subject of urine
therapy had steadily grown. Three professions are
stated on his business card: lawyer, tax consultant and urine therapist, a combination which would
certainly perplex people in the West! Dr. Thakkar sees his 'patients' at his office in one
of the busy, overcrowded streets of Bombay. At the
end of the day he receives patients with all sorts of
complaints, from the common cold to cancer. They
get free advice and consultations from him while
he works on complicated tax papers. Dr. Thakkar
BA.ll B D.Sc. (MAJ.
Advocate. Tax Consultant
Urine Therapist
Chairman
WATER OF
LIFE
FOUNDATION
(INDIA)
377-8. J. Shonkorshet Rood
Bomboy-400 002. Indio
Phone: (002) 290168/ 253278
Business card of Dr. Thakkar. An Introduction to Urine Therapy 5 himself suffered from amoebic dysentery and
eczema for twenty years before he was introduced
to urine therapy five years ago. Like most other In
dian urine therapists with whom I have spoken or
corresponded, Dr. Thakkar talks about urine
therapy as if it w~re a gift from God. He has since
given lectures at various international conferences
on natural medicine. ~hen I visited him, he invited
me to attend his consultations for a few days, which
I of course did with much interest and pleasure. I also found some more books on urine therapy in a
bookstore in Bombay. The amount of information
and literature I collected had thus grown consider
ably after my visit to this bookstore. Together with
the copies of newspaper clippings and a list of all
the urine therapists in India which I had collected,
I now had access to the most important written
information available on this subject. It was a suc
cessful expedition- not only from a research point
of view, but also because my regular use of urine
therapy helped me to remain healthy for the whole
trip in India without the usual pills and injections
Westerners are normally advised to take. Satisfied with my research, I concluded my sec
ond adventure in India, and in the spring of 1992 I
returned to the Netherlands. A few weeks after my return, I 'achieved' a new
success. People around me told me that my hair had
become fuller and that the bald patch at the back
of my head had practically disappeared. I had not
noticed it yet, but I then realised that my experi
ment had


 bacteria and foreign particles. (b) The burden of the body and toxic load gets reduced and blood is purified. (c) During OP the metabolism is increased and keeps the body in a persistent
state of health. (d) During OP, nervous stimulation releases/inhibits hormones and other
secretions and brings about homeostasis. The immune system is also
strengthened. According to Ayurveda Tridosha principle the doshas Vata, Pitta and Kapha in
balance is health and imbalance is disease. OP with sesame oil is prescribed as a
daily routine. Keeping oil gargles in the mouth daily balances three-Doshas and cures
diseases. OP cures diseases based on the principle of Homoeopathy what causes a disease cures it. Benefits of OP:
a) OP is both preventive and curative. b) It is easy, safe and affordable home therapy. c) OP saves your money, keeps you healthy and makes you more productive. Conclusion
There is a saying "Health is Wealth". This fact dawns on us when we are already threatened by
a serious chronic disease, which has no cure except daily medication. Keeping healthy is our primary responsibility. You should be an example for your family members
in keeping good health. It is never late, to begin OP and observe healthy habits and become
healthy. A healthy person is "cost, time and efficiency effective and is a good manager”. OP is
easily the best to keep your mouth and body healthy. Be one by Practice. In this age of modern medical advances to think of or have such a simple therapy as OP is
God given Great Gift. OP maintains homeostasis in the body and keeps the body healthy without necessity for
medicines. My sincere advice to all is “Practice OP and Experience good health” and that will be good
for you, your family and the nation in saving expenditure, increasing productivity and in
spreading Health and Happiness. MAY ALL BE HEALTHY AND HAPPY
Information for Practitioners
This pamphlet can be reproduced or translated into any language and printed or reprinted in any
publication. It should not be altered, changed, distorted, or abridged. Please send me a few
copies. I am at your service to explain advice and demonstrate OP to any group in a meeting or assembly
and clear doubts during practice. Write to me with a self-addressed stamped envelope. Write your experience and help in the promotion and propagation of OP. Send copies to the News
Papers and periodicals and a copy to me. Print media is the best to promote this therapy. If you
do not want your name to be published do not hesitate but write that also. There is a book in English on OP under publication on the subject by me. It contains complete
details about OP, frequently asked questions with answers, specific diseases with advice,
testimonials (120) on diseases cured, a chapter on healthy habits and how OP cures diseases as
oil used in mouth and in terms of Homeopathy, Ayurveda and Modern medicine and diseases
cured. Effect of OP on Ageing and Longevity is included. Details about each of the subjects with
frequently asked questions and answers are given. Tummala Koteswara Rao (Retired Lt Col T K Rao)
"TUMMALA", No. 2815, 5th cross, Vivekananda layout,
Ward no 13, T. Dasarahalli, Bangalore - 560 057. Telephone: 091-80-28395528. Web site: www.oilpulling.com
APPEAL TO ALL
Well Known Law in Physics :
What is proved theoretically may not always be proved experimentally but
what is proved experimentally can always be proved theoretically. Testimonies provide the experimental proof and I gave briefly an indication of the theoretical back
ground of “How does OP cure Diseases” under Ayurveda, Homeopathy, Modern medicine and
the effect of sunflower swishing in the mouth for 15 to 20 minutes in detail in my Book on OP “OIL
PULLING, A UNIVERSAL REMEDY’. Prevention of sickness is good, not only for you personally but also for the family, society, your
organization and the country. Minimizing expenditure, increasing productivity, reducing personal
and family suffering, minimizing the load on public and private health care systems and increasing
availability of medical facilities to deserving cases are the benefits of preventive health care. The Governments of the world, World Health Organization, Corporations, Companies, NGOs and
all those who are interested in the welfare/improving the health of people, may consider to get
verified that OP is an important curative as well as preventive measure in the promotion of health
to confirm for themselves, whether these findings are valid and hold good. If the results are valid,
propagate OP at the national level. This will improve health of people at the least cost. A healthy
nation will become a wealthy nation. Ayurveda texts contain the primary preventive routine to be followed for maintaining health by all
individuals in Swastha Vritha. They could be suitably modified for the present day conditions and
propagated among the people. Formulation of these rules and educating the people will improve
the health of people at minimal cost and reduce the burden on health services besides being cost
effective. The daily and seasonal practices increase immunity, resistance and preserve the health
of the individual. The practices are preventive, curative and prophylactic for maintenance of
health. Web site:-www.oilpulling.com – contains all the details given in this small booklet. I earnestly request all those who come across this to propagate by any method they think
appropriate. Those with a web site of their own may consider giving a link to this web site. It is superfluous to state that Media is the major player in spreading the message in the
whole world. I have no doubt left they will give maximum coverage as they had done
before.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        What they say about OP – A few extracts
I have been doing OP since two years with my family members. It is ahealthy and good habit
and has no side effects. - Dr. Arvind M. Sangolli, M. S., Consultant Surgeon (ENT), Bangalore
I am a retired government medical officer. Now a day, diseases are developing fast,  people
are exploited by costly drugs, tests and fees and poor people cannot afford. You know our
country is poor and the medical treatment cost is much more than before. You have to be
congratulated for the meritorious work in spreading OP to nook and corner of A. P and helping the
poor to get rid of diseases cheaply, safely and that by staying at home without drugs, tests and
fees.<|eot_id|><|begin_of_text|>
Q: What is the recommended duration of practicing Oil Pulling?,
A: The text does not explicitly mention a specific duration for practicing Oil Pulling. However, it does mention that Dr. Karach said that chronic diseases may take a year to cure, while acute diseases can be cured in 2-4 days.
Q: What are some of the testimonials and benefits shared by the individuals who have tried Oil Pulling?,
A: The text includes numerous testimonials from individuals who have experienced significant improvements or cures from various diseases and health issues, such as asthma, allergies, constipation, diabetes, and more. These testimonials highlight the benefits of Oil Pulling, including improved digestion, reduced pain, and improved overall health.
Q: What are some of the precautions to be taken while practicing Oil Pulling?,
A: The text mentions several precautions, including not swallowing the oil, not spitting where people walk or on vegetation, and not stopping OP if you experience any adverse reactions. It also emphasizes the importance of continuing OP even if you experience any initial worsening of symptoms, as this is a sign that the disease is being cured.
Q: Can anyone practice Oil Pulling, regardless of their age or health status?,
A: According to the text, Oil Pulling can be practiced by anyone above the age of 5 years, including children, and by people with various health issues. However, it is recommended that people with certain conditions, such as heart disease, consult a doctor before starting the practice.
Q: What is the recommended frequency and duration of Oil Pulling?,
A: The text does not provide a specific frequency or duration for practicing Oil Pulling, but it does mention that it is essential to continue practicing OP even if you experience any adverse reactions.<|eot_id|><|begin_of_text|>PRAISE FOR
AYURVEDA MAMA
“I’ve always been fascinated by the ancient wisdom of Ayurveda. Dhyana’ s
book was my go-to for valuable insights thr oughout my pr egnancy—and
these age-old principles supported me and my baby tr emendously. I’m sur e
you’ll gain just as much fr om it as I did.”
—Miranda Kerr, model and CEO of KORA  Organics
“Ayurveda Mama is a must-have guide for every par ent seeking to offer the
best physical, mental, emotional, and spiritual car e to their child. Dhyana
Masla exemplifies how to transform the primor dial needs of conception,
pregnancy, and childcar e into sacr ed practices that will also evolve the
consciousness of both par ents and childr en. Thank you, Dhyana, for
sharing your most intimate journey of mother hood so eloquently and
cheerfully.”
—Divya Alter, Ayurvedic chef, culinary educator, and author of What
to


ini paste nourishes and strengthens
nervous, muscle, and fat tissue. Because tahini is also high in
calcium, it supports the maintenance of bone strength. Its earthy
quality and magnesium content help soothe and relax tension in the
muscles, allowing you to unwind after a period of stress. Enjoy these
tahini cookies throughout pregnancy. Resume this nutrient-filled treat
again after two weeks postpartum. Ingredients
1 cup tahini
2 cups oat flour
1 cup sucanat
2 tablespoons yogurt or apple sauce
¼ teaspoon salt
½ teaspoon cinnamon
½ teaspoon ginger powder
2 teaspoons black and white sesame
seeds, plus extra for topping
1 tablespoon shatavari powder (optional)
Instructions
Mix all ingredients together, adding one at a time in the order listed. Make little balls with the batter and gently flatten with a fork on a
greased cookie sheet, leaving space between. Bake at 350 degrees Fahrenheit for twelve to fourteen minutes and
let them cool completely. Mama Jill’ s Cookies
This is a delicious, nourishing cookie recipe from my sister ’s
husband’ s mama. Enjoy throughout pregnancy and after six weeks
postpartum. These cookies are the perfect ojas booster. My family uses
husked almond flour and ghee to nourish the tissues and maple
syrup to nourish vata dosha. Feel free to play with added ingredients
such as dates instead of the chocolate chips, black sesame seeds,
and nuts. Ingredients
¼ cup coconut oil or ghee
¼ cup date sugar or maple syrup
1 spoonful yogurt (vegan is fine too. ) 1½ cups almond flour
2 tablespoons coconut flour
½ teaspoon baking soda
½ teaspoon sea salt
½ cup chocolate chips
Instructions
Mix wet ingredients in one bowl, dry ingredients in another, then mix
together. Spoon dough out onto a baking tray in small scoops. Bake at 350 degrees Fahrenheit for nine to twelve minutes. My little love,
Every moment with you is so, so precious. I am seeing how time moves so quickly
as I watch you shift and change and grow each day. Your smile lights up my life. The new little sounds you make;
your wiggles and squirms;
your beautiful blue eyes;
the way you look at the world
gives me a clearer perspective
of the newness,
the presence,
the gifts
of each moment. You are this precious little soul
that has somehow been entrusted in our care,
and it is the greatest privilege I’ve ever had:
to get to love you. You are the smallest you will ever be, in this moment. The joy and the heartache that comes with loving you so much. It is the sweetest experience: getting to be your mama. Thank you,
for being the easiest thing to love. OceanofPDF. comBenecial Herbs and Essential Oils 9
The medical model of care has given us ways to treat acute conditions, but
allopathic medicine often leaves us with a trail of side ef fects that may
complicate our situation even more. Pharmaceuticals treat symptoms but
often don’ t address the root cause of an imbalance, meaning that we
become dependent on using these medicines in order to feel okay. Natural
plant-based medicine helps to ease the discomfort of symptoms while
simultaneously treating the root cause of the imbalance, leading to
sustainable health and healing in the body and mind. Using herbs and oils as part of your daily routine, as outlined in this
chapter, will bring astounding abundance into your life, as that is the ener gy
of Mama Nature. She helps you to heal in a holistic way, nourishing your
mind, body, and emotions. Not only will the plants discussed in the next
pages deliver their medicine into the tissues of your body, but their
energetic blueprint also leaves a mark on your ener gy field. Think of each
plant as a personality; as you spend time with them each day you will begin
to develop a relationship and understand the ener getic qualities of each. Ayurvedic plant-based remedies can support you in the journey of
motherhood, whether you are using these botanicals to prepare your womb
for conception, to address occasional or acute imbalances during pregnancy,
or for supporting healthy lactation, balanced mood, and restful sleep
postpartum. The chapter also discusses oil remedies for labor and birth, and
then for supporting your little one as you welcome them into the world. In addition to the herbs cited in this chapter, you can refer back to Krsna
Jivani’ s “Light on the Sacred Window” in chapter 6 (see the sidebar on this
page ), along with “Postpartum Spices and Herbs” in chapter 8 (see this
page ), for other staple herbs that are highly recommended postpartum. HERBAL ALLIES FOR PREGNANCY
AND THE POSTPARTUM
WINDOW
The herbs described below are safe during pregnancy and breastfeeding and
can be made into teas to be consumed daily or as needed. Drinking herbal
teas during pregnancy is an easy way to boost nutrients so that you can
grow a healthy babe. During the postpartum period, herbal support can
provide nourishment for your body to heal; teas should be made with a ratio
of 1 teaspoon of herbs to 8 cups of water to keep their hydrating properties. If you are using the powdered form of the herbs, especially for the roots,
you can make a decoction by boiling 1 teaspoon of the powder in 2 cups of
water and boiling until you have just one cup of water left. ASHWAGANDHA ROOT
Ashwagandha root is a rejuvenative and an adaptogen—it helps the body
adapt to stress and intense changes. The word ashwagandha  translates as
“strength of a horse”—ashwaganda is renowned for its ability to enhance
strength and vitality. It also supports healthy sleeping patterns, reduces
stress, and supports the immune system and the health of the reproductive
systems for both men and women. FENNEL SEED
Fennel is medicine for the gastrointestinal tract, easing cramping, gas, and
bloating. In addition to its many digestive benefits, fennel seed has been
used for boosting fertility, alleviating water retention, and facilitating a
healthy supply of breast milk in nursing mamas. GINGER
Ginger ’s warm, soothing qualities make it one of the most well-known
medicinal plants. Celebrated not only for its spicy flavor that stimulates the
palate and supports digestion, ginger also of fers relief for expectant mamas
by easing morning sickness and nausea. NETTLES
Nettle contains a rich supply of vitamins and minerals and is a powerful
support for the nervous system. From an Ayurvedic perspective, nettle
serves as a nourishing and rejuvenative tonic—particularly for the kidneys
and adrenals. The herb increases ojas (vitality), making it useful for mamas
who need extra nourishment during pregnancy and breastfeeding—but
nettles have astringent properties, so new mamas should wait at least six
weeks postpartum to resume nettles in their diet. OATSTRAW
Oatstraw is an incredible herb for soothing the nervous system (similar to
oats) and is thus a perfect tonic for pacifying vata. Rich in calcium,
magnesium, and B vitamins, it is a nutritive tonic for the whole body. Make
oatstraw into a tea whenever you feel fatigue, nervous exhaustion, anxiety,
stress, low ener gy, unsettled sleep, or insomnia. Oatstraw is the perfect
herbal ally during pregnancy and in your first forty-two days after giving
birth. RED RASPBERRY LEAVES
Throughout history, herbalists and midwives have turned to red raspberry
leaf tea to ease discomfort during menstruation, pregnancy, and labor. As a
mineral-rich remedy, red raspberry leaf is especially valuable in the last two
or three months of pregnancy, because of its ability to strengthen the uterusprior to giving birth. Many mamas continue to drink red raspberry leaf tea
after childbirth because of the way it helps restore the reproductive system
and continues to nourish. ROSE
Rose—whether it be petals used in teas or rosewater for drinks and
flavoring—is medicine for the heart and mind. Rose will support mama in
processing her emotions so that they are well digested and integrated into
her being. Rose also brings the ener getic experience of feeling God’ s grace
in our lives, and thus a feeling that life is happening for you, not to you. SHATAVARI
The literal translation of shatavari  is “she who possesses one hundred
husbands. ” Shatavari is an adaptogen—it helps the body adapt to its
circumstance, bringing the body back into a state of balance, whether that
means resisting stress when needed, giving ener gy when depleted, or
increasing milk supply based on the baby’ s need. It has been used in
Ayurveda for thousands of years to support female reproductive and
maternal health. Shatavari is helpful in regulating menstrual cycles because it supports
estrogen and the luteinizing hormone—the hormone responsible for
triggering ovulation, crucial for conceiving. Postpartum (after 10 days or so
to assure the digestive fire is strong), shatavari can help to increase milk
supply, reduce stress, balance hormones, rebuild strength and vitality, and
boost immunity. Note:  Shatavari is contraindicated if the mother has any history of high
estrogen conditions such


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


 White, and Black
correspond to each of the Phases. Five aords a more complex  description of phenomena than two. Combining Yin-Yang  and Five-Phase  genera tes an even more intricate
system of two times ve, or ten. Any process that can be described
in terms of Yin-Yang  can be further dierentiate d into Five-Phase. Any of the Five Phases  can be further dierentiated into Yin-Yang. Each of the ve colors can be distinguished as bright and intense,
Yang, or pale and diuse, Yin. Just as Yin-Yang  can be used to describe the alternation between
sun and shade, heat and cold, dry and wet, so the Five Phases
represent the seasons of the earth, the stages of huma n life, the
waxing and waning of Yin and Yang. Just as day is Yang and night
Yin, so the dawn  is Wood, midday Fire, afternoon Earth, evening
Metal, and nighttim e Water. Five-Phase  and Yin-Yang  concepts
always illuminate and cast shadows upon each other. Five-Phase Yin-Yang Rhythms
The stages of transformation that dene all processes in nature can
be similarly described by the two interpenetrating paradig ms of Yin-
Yang and Five Phases. FIVE-PHASE  THEORY: A  HOLOGRAPHIC  MAP
The underlying assumption of Chinese philosophy is that the forces
that govern the cycles of change occurring in the external world are
duplicated within our human bodies and minds. Patterns  in nature
are recapitulated at every level of organization—from the rotation
of the planets to the behavio r of our internal organs. These ancient
Oriental ideas conform to what some modern thinkers call the“holographic paradigm”: the organization of the whole (nature) is
reected by each and every part (plants, animals, human beings). 2
Within the human being, the same forces that organize the
physical, senso ry, and perceptual life of the organism (soma) aect
the emotional, intellectual, and spiritual life of the person (psyche). Within this framework, the Five-Phase  model has a diverse range of
application. Using anthropologist Gregory Bateson’s phrase, it is a
“pattern which connects. ” 3
A comp lex web of relationships was spun between the Five Phases
and human culture. Aairs of state and society were conducted
according to these principles. Proper times to plant and harvest,
advance and retreat in battle, wed and procreate, and the methods
of preserving health were prescribed by this system. The Five Phases
are an almanac of the human cycles of momentary and lifelong
change, a map that charts the course of process, a guide for
comprehending our unfolding. PHASES AS TRANSFORMATIVE  STAGES
The Five Phases  identify stages of transformation, patterns of
expansion and contraction, proliferation and withering. Each Phase
has an intrinsic primal energy, an ontological inuence that shapes
events. For example, human beings go through cycles in their lives
similar to the seasons in nature—beginning in birth and ending in
death, with stages of growth, maturity, and decay in between. Within the life cycle, the power of each Phase  can be observed. The Wood Phase  is seen in birth, new life bursting forth. The
newborn, at rst small and fragile like a tender green shoot,
mobilizes tremendous energy for swift growth. The baby moves
from the Yin phase of gesta tion, correspon ding to Water, to the Yang
phase of growth, correspond ing to Wood. The peak of this Yang
phase is reached in adulthood when we are in our prime. This
corresponds to Fire. Our “ripening,” the stage during which we
luxuriate in our maturity, corresponds to the Earth Phase. We revisit
Yin through degeneration and aging, which corresponds to Metal. Inour dying we return to the Yin state of dissolution, the Water Phase,
and the emptiness from which we emerged. Five Phases With Earth in the Center
One representation of Earth  within the Five-Phase  model is as the
center or axis, the point of reference of the four cardinal directions,
the middle of the Middle Kingdom that was ancient China. Later on,
in an eort to align Yin-Yang  and Five-Phase Theory, Earth  came to
represent the time and space of transition from one stage to another,particularly the passage between the apex of Yang (Fire) and
ascendance of Yin (Metal ). For examp le, between summer and
autumn is late summer, between noon and dusk is late afternoon. Within this logic, Earth  was placed schematically along the circular
continuum between Fire and Metal. This diagram has become the
one conventionally used to describe the Five-Phase  relationships in
Chinese medicine. Just as the Five Phases  delineate transformations of the life cycle,
they also describe the proces s of our daily existence. Our awakening
is associated with Wood, and our movement toward a state of
complete wakefulness corresponds to Fire. Becoming sleepy
represents Metal, and the state of sleep itself corresponds to Water. Earth  represents the still point, the balance between the polar
movements, when neither one nor the other ascends. Our integrity
is based on the proportion and rhythm of each of the Five Phases
within us, regulating our waking and sleeping, activity  and rest,
arousal and inhibition. PHASES OF  PULSATION
The power, quality, and direction of each Phase can be observed in
any given internal process. In expanding the chest, for example, we
move out into our world,  and in contracting we gather our
resources, experiencing ourselves as contained within  our own
boundaries. Wood  is the Phase  of expansion, culminating in the
Phase  of Fire, which spreads energy across and away from the
surface (Yang). Metal  is the Phase  of contraction, culminating in the
Phase  of Water, which  consolidates energy at the core (Yin). Our
Wood  aspect leads us outward toward Fire, where we feel at one, a
part of it all; our Metal  aspect leads us inward toward Water, where
we recognize our separate and historical self. Our Earth Phase
stabilizes us so that we can handle the gyrations of our oscillatingprocess. Consciousness that exists beyond time, in the realm of
space, belongs to Fire. Our bodies, lineage, genes, and will to pass
from generation to generation through time belongs to Water. The
realm of action belongs to Wood, denition to Metal, and balance to
Earth. Familiarity with each of the Five Phases  acquaints us with the
individual waves within the common sea of our being. In tension with the great Yin Phase, Water, is the great Yang, Fire. Water  gives rise to the germination  of substance, and Fire gives rise
to the completion of materi alized form. The latent power of the
apple seed in the creation of the apple tree derives from Water. The
manifest power of the tree to mature and bear shiny red apples,
completing and fullling its potential, derives from Fire. Whereas
Metal  and Wood  represent stages of expans ion and contraction,
Water  and Fire represent stages of generation and completion. The lines of correspondence between the Five Phases  and human
experience divide the body into Five Organ Networks, each of which
corresponds to one Phase. These Organ Networks, echoing the nature
of each Phase, descr ibe the physiology and psychology of the
organism. By extrapolation people can be generally classied into
ve character types by matching healthy and distorted expressions
of the soma and psyche with the characteristics of each of the Five
Phases  and Organ Networks. Five-Phase Theory  is like a fugue, with ascending and descending
rhythms and recapitulations, repetitions, echoes, and variations on a
theme. Each Organ Network  is a living system, a melody, expressed
through the instrument of the soma and psyche. In the body,
dissonance manifests as physical symptoms and patterns of
dysfunction. In the psyche, bothersome traits, xations, and
dilemmas manifest as distortions of character and patterns of
distress. The function and interaction of the Five Organ Networks
establish the basis for understanding the ve character types. Phases of Pulsation
Symbolizing the organism as a sphere: Metal  (Yin) represents
contraction, movement inwar d toward the core. Water  (extreme Yin)
represents the core, the site of germination and creation. Wood
(Yang) represents expansion, movement outward toward the surface. Fire (extreme Yang) represents the surface, the site of culmination
and completion. Earth  represents the axis, the point of balance,
around which the forces of Yin-Yang  revolve and spin. FIVE ORGAN NETWORKS:  TRADITIONAL  CHINESE  PHYSIOLOGYTo maintain the abundant circulation of Qi and Blood  is to sustain
the material life of the organism, the integrity of mind and tissue. Each Organ Network  refers  to a complete set of functions—
physiological and psychological—rather than to a specic and
discrete physical structure xed in an anatomical locatio n. For this
reason they are referred to as Organ


LESH FOODS. THERE  is no disputing the fact that many thousands of people
appear to attain a very fine physical development and seem to
maintain good health who subsist upon a mixed diet,
including meat. It is unquestionably true that meat will
sustain life, and it is equally tr ue that life can be sustained
without it. The objections to meat are: First, it is laden with the
poisons that come from the torn-down tissue and urea of the
animal, all of which must be taken into the blood and
disposed of by the excretory organs of the body which are
always worked to their normal capacity to carry off the waste
products that come from our own body; and when laden with
that of another animal, they are often taxed beyond their
power. Second, recent experiments in the States of Ohio and
Illinois developed the fact that about 36 per cent. of the best
cattle in these two States are di seased. The majority of them
have tuberculosis. All readers of this book may not be willing
to wholly eschew the juicy sirloin, or even the fat pork chop;
but we do believe that when they have thought the matter
seriously over without the cons ultation of appetite, they will
decide that the flesh of another animal is not only hazardous,
but wholly unnecessary as an article of food. If one decides that meats are absolutely necessary, it
should be his object to take it in its best and most nutritive
form. Cooking cannot possibly improve it. The only change
that heat could possibly make w ould be to convert part of its
nutritive value into heat and p ass it off into the atmosphere. Inasmuch, therefore, as heat is merely an expression of
energy, the energy or heat lost in cooking might be applied to
the body if the meat were eaten without the application of
fire. The most popular reason given for cooking meat is that it
kills disease germs. In the first place, nothing should be eaten
that contains disease germs, and in the second place, heat
does not kill them. The germs cannot be destroyed until the
meat is destroyed of which they are a part. In partly cooked or
rare meats no germs are destroyed, and it is admitted by all
authorities that rare meats are more easily digested and far
more nutritious than those we ll done. There is no reason why
the rare meat idea should not be carried to its logical end, and
the food served entirely raw. In the form of meat there is nothing more nourishing than
beefsteak a la Tartar (see recipe), or Hamburger steak,
uncooked, dried beef, jerked ve nison, etc. All of these are
much to be preferred to the cooked article. If cooking were abolished the taste and requirements of
the body would very soon solve the meat question. People
would eat shell fish, dried and smoked meat, and possibly
beefsteak a la Tartar so long as the body called for or
demanded them, and no longer. This would also solve several other great questions with which misguided individuals,
societies, churches, political parties and State legislatures are
vainly struggling. It is impossible to keep alive the appetite for such
stimulants as tobacco, fermented and distilled liquors, tea and
coffee, when the body is correctly fed. A being who subsists
upon clean, elementary foods would have no more desire for
stimulants and narcotics than a horse or a dog would have for
a Manhattan cocktail. It is the changing, the perverting, the cooking and the
artificializing of foods that creates and keeps alive these
abnormal desires. If we feed the body upon elementary foods,
in the state in which nature created them, we can depend upon
it to suggest to us daily that  which it needs. The strange
faculty of hunger was made a part of the human organism, to
perform this specific work. NUTS. NUTS, one of the best articles of food known to science, the
thing which helped to lift primitive man from a gibbering
anthropoid to the Greek Apollo, are by many people the most
misunderstood and maligned articles in all the dietetic
catalogue. The nut is commonly used now, and for many
decades has been used, as a confec tion, or to finish off the
alleged good dinner; and while it was the only decent article
of diet eaten during the feast, yet owing to its geographical
position in the "potpourri" it was charged up with a lot of
mischief for which it was in no wise responsible. There are
many intelligent people who sincerely believe the nut to be an
indigestible and harmful article  of food, and we quite agree
with them when it is eaten about number 21 at a swell course
dinner. But when given an opportunity and eaten as a decent
nut should be, it is one of the most delicious, harmless,
healthful and hygienic articles of food that ever graced a
civilized table. It is encouraging, however, when we know that the nut is
rapidly gaining in appreciation and popularity. The great fool
reform movement that is now sweeping over this country and
civilized Europe has caused thousands of people to abandon
the use of flesh foods, and the natural substitute therefor is
nuts. The pecan nut, which has been  considered in the South
for many decades as a wild, prodigal growth of no great
importance, is now being cultiv ated, harvested and husbanded
as one of the most profitable, as well as one of the most
important, articles of food gr own in that balmy clime. The Agricultural Department of our national government
has just published a pamphlet on the subject of budding and
growing the pecan. Pecan orchards are being planted in
various localities in the South, and several States have
adopted measures to encourage this industry. During the next
few years this movement will undoubtedly receive the
attention it has so long merited. It looks as though within the
next few years we might see the boundless plains of Texas
converted into pecan orchards instead of cattle ranches. It
looks as though in the near future we might see great pecan
shelling mills instead of the slaughter house. The food
elements necessary to sustain life are probably better
proportioned in the pecan than in any other nut known. There
are over fifty varieties of this splendid nut now grown in the
Southern States. In any large market can be found from fifteen to eighteen
different kinds of nuts, all of which possess very superior life-
giving properties. Nuts are especially to be recommended as an article of
food, owing to the fact that they have not yet been very much
contaminated by the cook stove. The lowly peanut, which has
hitherto been considered wort hy of no place on the American table, possesses most excellent food properties, equal to some
and superior to many of th e more expensive varieties. Nuts should be thoroughly masticated. They should be
reduced by the teeth to a perfect emulsion before entering the
stomach, and not more than two ounces eaten at a meal. Two
ounces of pure fat is enough to supply the demands of a
normal body for twenty-four hours. By consulting our table
on nuts, a correct idea can be ga ined as to the quantity of each
variety that should be consumed each day. Almonds, peanuts
and Brazil nuts should be blanched—that is, the inner
covering should be removed before eating. It is amazing to think of the kind of food that alleged
civilized people subsist upon, when nature spreads before
them its vast fields and stores of fruits and nuts that have
waved to and fro in the pure air and sunshine, that have
drawn their substances from old Mother Earth and filtered
them through a hundred feet of pure white wood—life-giving
substances that have responded to the warm embraces of
summer and spring—substances that have fed the swelling
bud, burst it into bloom, and filled it with fragrance and
honey, sweet as Araby's fabled rose—foods born from the
fecund womb of Mother Earth, fed on the fragrance and
wrapped in the many-hued swaddling clothes of odorous
blossoms, and rocked by ever y pure and passing breeze in the
life-giving cradle of summer and spring, and nursed to
maturity at the breast of maternal nature and cooked by the
fires of the eternal sun. FRUITS. IN subsisting upon elementary foods, fruits constitute the
second most important article of diet. They occupy a most
conspicuous place in the needs of the human body. The
succulent class, such as appl es, oranges, grapes, peaches,
plums, pineapples, and all the juicy berries, possess great
germicidal properties, in addition to their value as food. They
seem to be designed by nature to destroy pathogenic bacteria
in other foods while giving to the body their own nutrition. It would astonish the average omnivorous Englishman or
American to know what magnificent specimens of manhood
are built almost entirely from fruits in some of the South Sea
Islands. According to the most authentic history of man, fruits
were undoubtedly his first and primitive diet. Primitive man
was active, nimble and agile. Fr uits left no deposits in his
veins


	experience	and	enterprise. Science
itself	has	progressed	only	to	the	point	where	it	can	advance	no	further
without	understanding	the	nature	of	consciousness. Thus,	there	are	so
many	international	conferences	on	science	and	consciousness	that	are	thefocus	of	much	interest	and	are	very	well	attended. Thus	far,	such
endeavors	have	been	hampered	by	the	lack	of	adequate	tools	to	explore	the
leading	edge	of	human	intelligence. Q:	We	hear	that	the	block	to	Awareness	is	duality	itself. How	can	this	be
solved. A:	Duality	is	the	artificial	and	arbitrary	basis	for	the	illusion	of	separation. It
originates	from	a	positionality	that	stems	from	the	sum	of	thinkingness,
with	all	its	myriad	judgments,	values,	selectivity,	prejudices,	and	opinions. These	in	turn	stem	from	symbolism,	limited	paradigms,	and	limitations
of	context. It	is	only	by	an	arbitrary	limitation	of	context	that	any
judgments	or	value	statements	can	be	made	about	anything	at	all. The	fact
that	many	opinions	are	held	by	great	masses	of	people	is	hypnotic. Few
minds	can	escape	the	appeal	of	the	authority	of	mass	agreement. People
look	without	instead	of	within	for	guidance. As	Freud	said,	the	individual
conscience	is	dissolved	in	the	unconsciousness	of	the	herd	and	mass
action. Morality	is	silenced	by	mass	hysteria. Few	can	resist	the	propaganda	of	the	news	media. Truth	eventually
surfaces,	but	it	is	usually	belated. How	often	human	error	underlies
tragedy	is	revealed	by	the	DNA-based	reversal	of	the	convictions	of	so
many	prisoners	who	have	even	been	previously	executed. Judicial
testimony	is	perception,	and	inasmuch	as	perception	is	the	source	of	error,
the	so-called	justice	system	is	understandably	prone	to	error. Truth	cannot
be	arrived	at	through	voting. Jury	conclusions	are	merely	opinions,	not
facts. Emotions	blind	perception	and	guarantee	error. Duality	is	thus	a
separation	of	truth	and	error	that	is	sourced	by	the	vanity	of	perception	and
the	ego. Q:	How	does	perception	result	in	duality. A:	Arbitrary	selectivity	results	in	a	positionality	that	is	a	point	of	view	which
artificially	polarizes	the	oneness	of	Reality	into	seemingly	separate	parts. These	parts	are	apparent	only	and	not	actually	separate	in	Reality. The
separation	into	parts	occurs	only	in	the	mind	and	not	in	Reality. Thus,	we
end	up	speaking	of	‘here’	and	‘there’,	or	‘now’	versus	‘then’,	or	we
arbitrarily	select	out	portions	from	the	flow	of	life	that	we	refer	to	as
‘events’	or	‘happenings’. One	serious	consequence	of	this	mental	process
is	the	production	of	a	false	understanding	of	causality. This
misunderstanding	leads	to	endless	human	problems	and	tragedies. Q:	I	understand	that	you	place	great	emphasis	on	clarifying	the	nature	ofcausality. A:	In	an	attempt	to	reconnect	that	which	has	now	been	conceptually	separated
in	the	processes	of	the	mind’s	thoughts,	causality	is	invented	to	explain
what	is	now	viewed	as	‘relationship’. In	Reality,	there	is	only	identity;
there	is	no	cause	of	anything	nor	is	it	required. In	the	Newtonian	paradigm
of	linear	causality,	a	‘this’	seems	to	be	causing	a	‘that’. In	Reality,
everything	is	already	complete,	and	the	total	oneness	is	beyond	time,
space,	and	separation	or	definition. It	is	obvious	that	nothing	is	the	cause
of	anything	else	as	that	would	require	a	dualistic	separation	in	time	and
space,	which	is	impossible. The	manifest	becomes	manifest	by	creation. All	things	are	because	of
their	essence	in	its	expression	as	existence. All	we	can	observe	are
conditions. It	is	relatively	easy	to	see	that	the	‘cause’	of	anything	is	the	totality	of
the	entire	universe	throughout	all	time,	being	what	it	is	in	all	its
expressions	as	existence. All	things	exist	as	an	expression	of	identity,	and
the	essence	of	all	things	shines	forth	by	its	presence. All	things	are	self-
created	by	divine	expression	as	existence. Therefore,	each	‘thing’	can	only
be	what	it	is	because	of	the	totality	of	the	entire	universe. A	speck	of	dust
cannot	be	where	it	is	positioned	without	air	currents,	which	require	a
room,	which	requires	a	building,	a	lot,	a	continent,	a	planet,	a	solar	system,
a	galaxy,	a	universe,	and	so	on. All	statements	made	by	the	mind	are	subjective. There	is	no	linear
progression	of	events,	sequences,	or	causations. All	shines	forth	as	it	is	in
its	expression	of	existence. All	is	self-existence	and	therefore	not
dependent	on	anything	outside	itself. Q:	Is	the	ego	‘wrong’. A:	The	problem	with	the	ego	is	not	that	it	is	wrong;	it	is	just	that	it	is	limited
and	distorted. To	conceive	of	the	ego	as	an	enemy	is	to	become	polarized,
bringing	forth	conflict,	guilt,	anger,	and	shame. Positionalities	support	the
ego. By	enlarging	context,	opposites	are	transcended	and	problems	are
dissolved. Humility	removes	the	ego’s	underpinnings	of	judgmentalism,
positionality,	and	moralizing. In	Reality,	there	can	no	longer	be	opposites
anymore	than	there	can	be	winners	or	losers. Within	the	illusion,	statistics,	for	instance,	depend	on	how	limits	are	set
and	defined. By	changing	classification,	statistics	shift. Thus,	the	supposed
crime	rate	in	the	United	States	can	be	made	to	appear	to	go	up	or	down,
depending	on	political	pressures,	or	by	including	or	excluding	certain
things	in	the	compilation. By	raising	or	lowering	criteria,	any	socialphenomenon	can	be	made	to	appear	to	increase	or	decrease. The	world	as
described	by	perception	is	therefore	arbitrary,	and	social	‘reality’	becomes
whatever	one	decides	to	call	it. Definition	defines	perception,	and	the
corollary	is	equally	true. Q:	What	effect	does	thought	have	on	perception. A:	Thought	usually	takes	the	form	of	languaging. Language	is	based	on
labeling,	which	is	therefore	the	result	of	prior	separations	and
fragmentations	of	the	whole. Thinking	and	mentation	are	dialogs	and
expressions	of	duality. One	can	ask	who	or	what	is	doing	the	thinking	or
for	whose	benefit. Who	is	the	speaker	and	who	is	the	listener. Q:	What	is	the	difference	between	ego	and	mind. A:	They	are	actually	one	and	the	same. The	term	‘ego’	is	generally	used,
however,	to	describe	certain	aspects	of	the	mind,	but	the	ego	could	be
more	generally	defined	as	the	source	and	the	process	of	thinking. Q:	What	is	the	relationship	between	mind	and	meditation. A:	The	purpose	of	meditation	is	to	transcend	the	mind	and	its	mentations	and
limited	perceptions,	thereby	transcending	duality	and	becoming
increasingly	aware	of	Oneness. Thinking	proceeds	from	lack;	its	purpose	is	gain. In	wholeness,	nothing
is	lacking. All	is	complete,	total,	and	whole. There	is	nothing	to	think
about	nor	any	motive	to	think. No	questions	arise	and	no	answers	are
sought	or	needed. Totality	is	complete,	totally	fulfilling,	with	no
incompleteness