 becomes
a path to healing. Bring a relationship to mind and spend a few minutes writing
in your journal any difference s you are aware of between yourself
and the other person. Become aware that there is a perceived
split or a gap. Now, get comfortable, take some deep breaths, and
reflect on the following:
“Where two or more are gathered, there I AM.” Where we are
gathered with someone in purpose, the Spirit’ s presence  is with
us. In this recognition, all personal concepts are undone, such as
competition, success, reciprocity, personal gain, and pride. The
aim of a holy relationship is to let go of any sense of individual
interests for the benefit of the whole, the one mind. For this part of the exercise, I’d like you to be willing to see, if
only for a moment, your and your partner ’s goal as the same goal,
that there is no difference. Go within and allow your mind to sink
beyond distrac ting thoughts to reach a clean space that is filled
with light to welcome this idea. Take as much time as you need to
contemplate and experience the meaning of this profound idea. “Even at the level of the most casual encounter it is possible
for two people to lose sight of separate interests if only for a
moment. That moment will be enough. Salvation has come.”Seeing you and your partner as innocent, with the same core
purpose, is to see past all seeming differences. The way is to
move beyond all concepts of attack, defense, and separate
interests to the bliss and joy of this freedom, and to come wholly
empty handed unto God. A Mechanism for Miracles
Being in holy relationship is to be fully present with no thoughts of the
past intruding. It’s very free-flowing and open, free of expectations and
limits, and free of the egoic motive to get something. Therefore, it is free
of the belief in reciprocity. There’ s a sense of respect with holy
relationship, a sense of trust. You don’t have to have a special role or be
in a Buddhist monastery to allow for a holy relationship. It’s an elevation
of purpose in the mind, and this can happen anywhere and with anyone. It can be experienced in a brief encounter at the supermarket or in an
extended relationship with family or a friend. The essence of a holy relationship is an experience of a joining that
includes full and open commun ication where nothing is hidden. Open
communication turns relationships into a wonderful mechanism to
inspire, to bless, and to help us remember the truth of who we really are. This is the most glorious experience. The ego made bodies and
interpersonal relationships as a substitute for total, open communication. As a result, we have fear-based egoic relationships based upon lack and
scarcity, which don’t lead to truth. So, when we return to open
communication, it is like communion, like a telepathic awareness of
love, like a happ y dance. And so holy relationship is a symbol used only
to reflect the divinity of God’ s love. When you give over the situatio ns and relationships in your life to
the Holy Spirit and allow Him to use you for a holy purpose, there is a
great sense of fulfillment. In your intimate relationships and daily
encounters, the best thing you can do is pause, and then ask the
questions, “What is this for? How can this relationship or encounter raise
my mind higher?” You can pray, “Am I willing to give this relationship
or encou nter over to You now, God? Please show me how I can do that.”Use this prayer to get in touch with your true feelings and learn to be
transparent with the one in front of you. And, learn to listen! Then every
single relationship becomes an opportunity to extend and a way to fulfill
your function. That is going to make the relationship extremely fulfilling
and very purposeful, and this is miraculous!Part IV
Being the MiracleChapter 15
Healing
All forms of sickness, without exception, have their origin in the idea
that we could be separate from our Source. This is the origin al attack
thought. But truly, our Source could not possibly create sickness. Would
all the glory of the Kingdom of Heaven or nirvana, just say, “Oh yeah,
let’s throw in a little sickness into the mix? It’s perfect as it is, but let’s
give it a little contrast!” It would not and could not do that. I think most
people on a deep level sense that there is some kind of trick going on
with sickness. This chapter will show how, when you start to tune in to
that intuitive knowledge and realize the power of your mind, to see that
you have the capacity within: the power inside to heal, to be healthy and
well, and to be peaceful, joyful, and happy. The experience of sickness in
the body then can be your strong call and incentive to go insid e and to,
with the help of the Holy Spirit, see things dif ferently. True Healing Equals Peace of Mind
Because everything is consciousness, everything we see and experience
is only really happening in the mind. It can be surprising at first, even
shocking, but what we call physical symptoms in the body are actually
thoughts in the mind. In other words, like the whole world, our body is
just a projection. This brings us to the natural conclusion that everything
around sickness—symptoms, different diseases, pain, and suffering—is
nothing more than a projection of the mind. We are getting more and more clues and hints that things are not
what they seem, including within the field of medicine. There are
numerous resear ch studies about the power of the mind over matter, and
the power of faith, prayer, and belief. Doctors are prescribing placebos
and achieving results. All of this breaks away from the idea that anythingin form has a causative effect on the body. It’s pointing us back to the
power of the mind. When we get into looking at our thoughts, we start to uncover that
there are certain thought patterns and beliefs that aren’ t conduci ve to our
peace of mind. We discover that we don’t feel well when we complain
and hold judgments. When we look deeper, we discover that it is the
judgmental thought patterns that are the actual cause of symptoms and
sickness. We can become disillusioned when healing does not occur. This is
because we have identified the problem in form rather than in our
thinking—our only focus is to fix symptoms, change conditions of the
body, or change something in our environment. But sickness does not
come from germ s or viruses. Sickness does not come from things in the
world. Sickness is a projection of our attack thoughts. We first project
our attac k thoughts onto the body; then we give the effect of these attack
thoughts a name, like cancer or the flu. If you look to the body or the world for the cause of sickness or its
solution, you will be trying to solve what is actually a conflict in the
mind through changing external circumstances. And this is the grand
deception. When you realize that external circumstances do not provide
a lasting solution, you will make  a switch and say, “I’m not going to play
this game anym ore! I’m going to stop looking for causes of sickness in
the world and in the body.” Sometimes we go through the schoo l of hard
knocks before we are ready to hear that we have to look inside. We can’t
just say, “Well, one option is to look inside.” It’s absolutely crucial for
our peace of mind and well-bein g that we look inside. There is no other
way to heal. There isn’t even an external “God” to pray to that can fix it
for you. Instead of trying to pray to “Papa” in the sky and hoping he’s
listening—which is kind of what’ s been going on for millennia—we
need go far beyond the hopes and attempts of asking the man with the
white beard on the clouds, an external God, for healing. Instead, when
we want  to heal, we need to go very deep into the mind to release the
original attack thought. This is the only way to healing! People who have heard me say that sickness is a decision think it’s
bizarre that anyone in their right mind would choose to be sick. Andthat’s correct. No one in their right mind would choose to be sick! Sickness is just a wrong-minded decision. And so, obviously, this
decision has to get exposed and released. The metaphysics behind
sickness can be explained this way: Because we believe we have pulled
away and separa ted from God and our home in Heaven, we believe that
there could be some punishment or retribution, or some price  to pay. This fear of retribution from God is unconscious. Because of this and of
being unaware of the truth that you can be hurt by nothing but your
thoughts, the mind is actually afraid of healing, and this is why it makes
itself sick. It is saying: “The body is real; it is my identity.” This fear
strengthens our belief in the body as our identity rather than the mind. The perceptual world is the outer ring of the levels of the mind (as
shown in the illustration in chapter 2). This is where we find our
perception of sickness. If we perceive a symptom, a painfu l toe for
example, and we spend lots of money


.D. (DIPL)
1000 East Rutherford Road
Landrum, SC 29356
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FAX (803) 457-4144
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TENNESSEE
Jackson
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Pecos
Ricardo Tan, M.D.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Better yet, a subsequent dissolution with an alkaline (pH = 8. 8) aqueous
dimethyl sulfoxide-ethylene diamine tetraacetic acid (DMSO-EDTA) solution
strongly reduced the noncholesterol residues. In vivo
, nearly complete dissolution of human cholesterol stones implanted in
the gallbladders of rabbits were obtained within eight hours when methyl tert-butyl
ether-DMSO (in a proportion of 70 to 30 parts) solvent was infused at a rate of 0. 6
ml/h/kg. With methyl tert-butyl ether, only 84 parts per 100 of the original stone
weight was dissolved. As for side effects, the infusion of these solvents leads to morphological
changes in the gallbladder wall with some focal ulcerations. These alterations can
be almost completely recovered after two weeks. No histologic evidence of liver,
duodenal, or kidney damage was found. The four clinicians write: “We conclude that the mixture methyl tert-butyl
ether/dimethyl sulfoxide (70/30) constitutes a good solvent for mixed cholesterol
stones. Compared with pure methyl tert-butyl ether, the mixed system allows for a
more rapid and a more complete dissolution of gallstones. ”
9
The above report was a semi-verifier of an earlier Japanese paper that
indicated DMSO is a chelator and dissolver of calcium stones in the gallbladder. In 1983, hepatobiliary surgeons (surgeons who operate on the liver and
gallbladder) described how they must face the difficult task of treating patients
with intrahepatic gallstones (gallstones derived from the liver) in spite of
considerable progress in operative methods or mechanical techniques. It was tough
for them to remove intrahepatic gallstones completely, and under such
circumstances, the development of a solubilizer that could dissolve the
intrahepatic bilirubinate calcium stones proved to be a tremendous boon for the
patients. The surgeons accomplished this step by injecting DMSO through a
postoperative catheter or PTCD catheter. Up to that time a chelating agent, so-
called hexametaphosphate (HMP) had been used for removing
the calcium from
calcium bilirubinate. But this chelating agent, in itself, could not dissolve thebilirubin. Then the three Japanese surgeons found a direct solubilizer for bilirubin,
dimethyl sulfoxide, which they knew to be a bi-polar, non-protonic solvent, and
used it as an accelerator for bilirubin determination. After purifying the DMSO to
99. 98 percent, they examined its toxicity by oral administration, intravenous
administration, and infusion into biliary tracts of animals. No toxicity or side
effects were detected on biochemical and pathological examinations. Next they
used their solution on humans in the amount of 90 percent DMSO together with 5
percent HMP and achieved a satisfactory effect by attaining the solubilizing of
their patients’ bilirubinate calcium stones. 10
CLINICAL STUDIES SHOWING RESPONSE TO DMSO IN
MISCELLANEOUS CONDITIONS
Successful treatment of lupus erythematosus, a chronic inflammatory disease of
connective tissue, affecting the skin and various internal organs, including the
bladder, was carried out using dimethyl sulfoxide. Typically, lupus exhibits a red
scaly rash on the face, affecting the nose and cheeks; arthritis; and progressive
damage to the kidneys. Often the heart, lungs, and brain are also affected by
progressive attacks of inflammation followed by the formation of scar tissue
(fibrosis). In a milder form of the disease only the skin is affected. Lupus erythematosus is regarded as an autoimmune disease and can be
diagnosed by the presence of abnormal antibodies in the blood stream, most easily
detected by a test that reveals characteristic white blood cells (LE cells). In 1984,
four physicians joined together in reporting on two female patients who were
victims of systemic lupus erythematosus with pathologically confirmed lupus
interstitial cystitis. Their urinary


 or intelligence. The Illumined State is also accompanied and distinguished by a
concomitant radiance of a specific spiritual energy via the aura, which is
often pictorially represented by the symbol of the halo to denote that the
energy field is innately radiant. That energy field is a permanent marker
which persists beyond time or location. It has become possible within the
last decade to accurately calibrate the specific level of consciousness that is
being displayed as a result of the emergence of a greater understanding of
consciousness. Therefore, the calibratable level is the research confirmation
of concordance with the degree and level of truth expressed. Currently,
credibility is bulwarked by confirmable data that preclude reliance on just
faith or reputation alone. Enlightenment is a very definite state or condition that is self-revealing
when the obstructions to its realization have been removed, just like the sun
shines forth with the evaporation or disappearance of clouds. The sun is
likened to the Self in that it is self-effulgent and radiates the energy that is
termed ‘Illumination’. The statistical infrequency of such a phenomenon in the human
population tends to attract attention to the condition by virtue of not only its
rarity but also its intrinsic value of uniqueness. The Teachings that ensue
are a consequence of the condition itself and not of any personality. Because the process is not mental, emotional, or physical, it has been
perceived as ‘mystical’, meaning mysterious or not within the province ofthe mind or intellect to comprehend via ordinary perception or
conceptualization (i.e., nonlinear). Subsequent to its original legitimate meaning, the term ‘mystical’ was
inadvertently applied to other conditions that also were not comprehensible
to reason in derivation, such as having visions, hearing voices, or other
paranormal phenomena that were not familiar to ordinary mind. In contrast,
there is a long-established tradition of mystical states often associated with
the presumption of sainthood or highly aware states of consciousness. To
make the differentiation between the truly mystical and the merely
mysterious, it is well to be aware that the condition of Enlightenment or
Self-realization is devoid of ‘others’, such as mysterious visitors, guides,
messengers, visions, or voices, all of which one can quickly see are
characteristic of linearity and therefore limitations. The differentiation between a Divine messenger and a religious-content
hallucination can be made by the technique of consciousness calibration. In
Christianity, there is also the teaching of the ‘challenging of spirits’ to
declare their allegiance to Jesus Christ as Savior. A demon or astral entity
cannot do so. The Functions of the Teacher
The primary function is that of declaration of the condition or state and
thus affirmation of the Reality of its Source, traditionally called Divinity. The Presence is of a dimension different from that of ordinary experiencing
and therefore requires a rather specific and unique type of languaging. It is
of a Source beyond that of ordinary experiencing and is instead a quality of
Reality devoid of linearity. That the Source of consciousness/ awareness is
simultaneously beyond even existence or nonexistence is impossible to
language except by intuitive implication, for even the sun is a consequence
of realities that are beyond and greater than the sun itself. The linear manifest world (Creation) is itself an emergence from the
nonlinear, which is depicted as the Unmanifest (the Godhead). The
enlightened Teacher is therefore the example or confirmation within the
visible, linear human domain of the Source, out of which Enlightenment
and life itself manifest. An Enlightened Teacher is therefore the
exemplification of the human potential as a demonstration within the visible
world. The condition or state of the Enlightened Teacher represents the
threshold at which the nonlinear Source might well be said to emerge from
potentiality to actuality, much as a light bulb is a transformer of electricalenergy into light. Although both light and electricity emanate from the same
source, which is invisible, it is only the light that is visible. Thus, the
enlightened sage is akin to a transformative agency by which the agent
becomes visible and confirmable. This is then expressed as a function of the
Sage/Mystic as the witness who gives testimony to other dimensions of
Reality that transcend the ordinary. The uniqueness is represented by the
descriptive term ‘ineffable’. The mystical state itself is an a priori
development of a religion that then takes on the forms of description and
explanation as perceived and contextualized by linear mentation. However,
the condition or state of Enlightenment is one of ‘nomind’; thus,
interpretation by mentation subtly eludes the Essence of the Reality itself. As described, a primary function of the Teacher is to declare and
describe the Truth and thus represent the Truth out of which the state of
Enlightenment emerged. By declaration and description, the Teacher then
radiates forth the accompanying spiritual energy of its origination,
facilitating the transcendence of others to the enlightened state. Confirmation and Concordance
The re-emergence of the primordial potential state, in whatever time or
culture, is always essentially the same, albeit with seeming differences in
description that reflect the prevailing culture and its style of languaging at
the time. Subsequent descriptions often include irrelevancies and
extraneous aspects of the prevailing culture and times and contaminate the
original teachings that, in and of themselves, are pristine and independent of
people, places, or culture. The Service of Enlightenment
The Teacher serves to communicate information that is of self-evident,
intrinsic value to humankind. It is therefore stated openly and freely to all
that its origination is by virtue of a Divine gift and is not personal. Because
of the transcendent quality of the inner Reality, the sharing of the condition
for its innate value is implicit to the nature of the gift itself. At times,
various teachers, in order to emphasize the intrinsic value, may declare the
value of the state or the condition to facilitate its recognition by means of
education. This would be comparable to the effort of Sir Alexander Fleming
subsequent to his discovery of penicillin, in that without explanation, the
value of the discovery may have been overlooked, as would have its valueas the springboard for the emergence of the pharmacology of antibiotics that
subsequently saved the lives of millions of people. Paradoxically, from the condition of ‘no-mind’ (Mind, or Consciousness
itself), the limitations of ordinary mind, including intellect and reason,
become apparent. Ordinary mind, with its linear, dualistic, emotionalized
perceptions and limitations, is like the clouds in the sky that occlude the
radiance of the sun. Thus, the way to clear the clouds can be clarified by a
teacher who has successfully transcended the apparent obstacle course. Potentiality manifests as actuality when conditions are favorable and
includes being energized by intention. The Teacher thus serves not only as
an instructor but also, by radiating the energy of the witness, facilitates the
journey from the linear dimension to the unlimited nonlinear Reality hidden
by illusion. The Ultimate Reality is of a different dimension, quality, and
paradigm from that of ‘experiencing’. Consequently, it is ‘realized’ rather
than perceived, conceptualized, or experienced by virtue of the Identity of
the Knower and the Known. Languaging and Teaching Style
The state of Enlightenment is expressed in a style that is concordant
with the condition itself. Thus, statements are often declarative in form
rather than semiconditional or prepositional, as it is in ordinary languaging. This is because the state itself is a primary condition that is not dependent
on context and has no external qualifications or dependencies. The language
therefore reflects what ‘is’ rather than what ‘appears to be’, which is
operationally always semiconditional, dependent on both content and the
proximate field. The state is unconditional and therefore so is its
languaging, which is free of doubt or external dependencies. The reason for
the above is that the Knowingness originates from the realm of Essence
rather than from appearance and is therefore free of conditionalities, such as
‘seems to be’, ‘appears to be’, ‘is described as’, or ‘is believed to be’. The
nonlinear is confirmable but not ‘provable’, which is a linear process
limited to the consciousness level of the 400s. Without understanding this state, some statements made by a sage could
be misidentified as being dogmatic or authoritarian, which they are not. The
statements merely reflect certainty and authority by virtue of identity. By
analogy, the only true authority about being a cat is that of the cat itself, by
virtue of its being a cat. Thus, identity is authority by virtue of nondualisticReality. The Teacher thus bypasses duality by virtue of identity with the
Oneness of the Self, which is the true Teacher within the Teacher. The ‘Personage’ or Persona of the Teacher
The inner Silence is mute, unmoving, silent, still, and all pervasive. It is
all-inclusive and complete. If so destined, the Enlightened Teacher may
continue to function on Earth, but that propensity is solely up to Divine
Destiny. One reason there are so few enlightened teachers on the planet at
any one time is that upon reaching Divine states, the majority merely
transcend the body. That becomes an open, continuous option beyond
consciousness level 600, again subject to influential factors that are
unknown or indescribable. To be of service, information has


 process,  [b  i  id  myseli  ol  my
residua]  enemy,  I  sought  and  found  a  doctoi  of  great
jmt. INTRODUCTION
reason  and  science  with  whom  I  could  work. Under  his  supervision,  three  erudite  diagnosticians
were  enlisted  to  review  my  biopsies,  old  and  current. Everyone  agreed  on  one  point:  it  was  a  very  rare
strain  of  cancer. This  was,  at  least,  a  good  beginning. 1  implored  them  to  tell  me  the  exact  nature  of  my
condition;  no  more  shots  in  the  dark. I  tested  the
patience  and  genius  of  my  doctor  and  found  his  kind-
ness and  genius  rare. Together,  working  with  method,
reason,  and  prayer,  we  eventually  succeeded. My  body
was  totally  free  of  any  signs  of  cancer. He  quickly
encouraged  me  to  reunite  with  my  family,  who  had
since  migrated  to  Canada  due  to  the  internal  conflicts
in  British  Guiana. Upon  returning  from  an  embracing  reconciliation
with  my  family,  I  went  back  to  sit  in  my  park  in
Greenwich  Village. This  time  the  pigeons  stayed  and
scrounged  around  uninterruptedly  for  food. I  knew
then  that  I  was  free  of  my  cancer. I  knew  that  I  need
never  go  back  to  the  hospital  for  further  blood  tests. The  cognitive1  memories  of  my  past  and  future  had
become  so  powerful  that  they  would  guide  me  through
this  weave  of  form,  motion,  and  sound  called  life,
until  in  time  even  that  weave  would  be  erased  by  the
eternal  consciousness. Now  the  real  work  was  to  begin. It  was  time  to  test
my  bravado,  for  it  takes  courage  to  live  a  simple,
decent,  and  honest  life. I  learned  to  accommodate
and  forgive  the  people  who  caused  me  pain. I  learned
to  forgive  myself  for  my  own  trespasses. Little  by
little,  I  increased  my  quiet  time. As  the  daily  routine  became  a  daily  discipline,  the
grace  in  my  life  increased. I  began  to  aid  fellow  cancer
patients,  most  of  whom  were  left  helpless  by  conven-
tional therapies. I  was  asked  to  meet  with  a  young
man  named  Russell  who  had  prostate  cancer. His
father,  who  strongly  supported  conventional  therapy,
was  quite  concerned  that  his  son  opted  for  the  alter-
native course  of  macrobiotics. When  I  saw  Russell  in
Newport,  Rhode  Island,  two  years  later,  his  radiant
health  and  good  looks  commanded  my  attention. He
had  cured  himself  of  cancer  through  the  use  of  whole-
some foods  and  activities,  and  through  the  recogni-
tion of  the  oneness  between  his  self  and  the  supreme
spirit. I  was  beginning  to  understand  that  it  is  the  spirit
of  light,  air,  soil,  and  the  river  which  appears  as  this
densely  packed  energy  I  call  my  body. As  humans,  we
become  so  thickly  absorbed  in  our  separate  and  false
realities  that  we  lose  our  memory  of  being. In  order
to  heal,  we  need  to  remember  our  being. Every  action
we  perform  flows  from  the  immovable  axis  of  our
spirit. I  began  to  apply  a  constant  alertness  in  my  life. My
practice  of  yoga  asanas  and  meditation  began. Study-
ing natural  means  to  good  health  became  part  of  my
daily  life. While  I  continued  to  live  and  work  in  New
York,  with  all  its  distractions,  for  years  after  my  can-
cer bout,  my  focus  was  on  the  dharma  and  values
important  to  my  newly  found  freedom. My  life  be-
came wholesome  and  conscious. I  enjoyed  the  grace
of  my  beautiful  friends  Aveline  and  Michio  Kushi,
pillars  of  the  macrobiotic  way  of  life. I  began  home
studies  in  Oriental  medicine,  and  finally  my  search
led  me  to  the  discovery  of  Ayurveda,  the  mother  of  all
healing  sciences. Perhaps  it  was  my  Hindu  lineage  that  created  such
a  deep  desire  in  me  to  delve  into  this  ancient  wisdom
of  God,  man,  and  nature. My  studies  of  Ayurveda  are
based  on  the  collected  Sanskrit  works,  Samhitas,  of
Charaka  and  Sushruta,  and  an  array  of  Ayurvedic
works  by  masters  such  as  Vaidya  Bhagwan  Dash,  Pandit
Shiv  Sharma,  Dr.  Vasant  Lad,  and  Dr.  Robert  E.
Svoboda. It  has  been  twelve  years  since  I  began  practicing
and  studying  the  general  disciplines  of  naturopathy. This  book  is  a  synthesis  of  my  life's  discoveries. The
unerasable  truths  and  knowledge  I  found  within  myself
lie  within  each  of  us. We  can  all  tap  this  storehouse  of
cognitive  memories. My  story  is  one  of  how  disease
establishes  itself  in  a  body  that  refused  to  acknowl-
edge its  roots,  that  denied  painful  or  unpleasant  expe-
riential memories. By  severing  part  of  my  experiential
memory,  I  had  severed  my  deeper  roots  to  the  earth
and  my  cosmic  connection,  as  it  were,  in  the  form  of
my  cognitive  memory. I  devote  some  of  the  first  chap-
ter in  this  book  to  examining  the  significance  of  cog-
nitive memory  in  wholesome  and  healthful  living. Although  this  book  is  based  on  the  Ayurvedic  sys-
tem of  wellness,  I  have  extracted  and  fused  informa-
>m
INTRODUCTION
tion  from  many  systems  and  global  practices. Most
recently  I  have  delved  into  the  endless  well  of  nectar,
Vedanta — the  end  portion  of  the  Vedas  dealing  with
the  study  of  self-knowledge. After  my  father's  death,  the  Lord's  abiding  and
abundant  grace  blessed  me  with  the  arrival  of  my
beloved  teacher,  His  Holiness  Swami  Dayananda
Saraswati. I  lived  with  my  teacher  for  several  years
and  began  my  official  studies  in  Sanskrit  and  Vedanta. Though  I  no  longer  live  at  the  ashram,  the  presence  of
this  great  sage  is  continually  with  me  as  I  study  and
imbibe  his  great  wisdom  and  guidance  in  the  daily
dispensation  of  living. I  begin  this  book  with  a  peace  invocation  from  the
Vedas. Svasti  prajab


from  all  four  quarters. Place  each  quarter  lengthwise
on  cutting  board  and  slice  thinly  along  the  grain. Large  Leafy  Greens
Diagonal  slice:  Fold  each  leaf  lengthwise  along  its
spine  and  cut  off  the  stem. Open  the  leaves  and  stack
them  12  pieces  high. Fold  the  stack  over  along  the
spine  and  slice  thinly  on  the  diagonal,  along  leaf  grain. Gather  the  stems  and  cut  finely  on  the  diagonal. Broccoli/Cauliflower
Florets:  Cut  below  the  flower  and  hold  flower  face
down  on  cutting  board. Cut  into  the  stem  toward  the
flower  (do  not  cut  through  flower). Gently  pull  flow-
ers apart  with  your  hands. Half-moon  stems:  Always  use  your  broccoli  and  cau-
liflower stems. Peel  stems  of  broccoli  if  skins  are  thick. Cut  lengthwise  down  the  center  of  stems. Place  center
face  down  on  cutting  board. Cut  on  the  diagonal  or  in
half-moons  '/•»"  thick. Matchsticks:  Cut  cabbage  cores  in  pieces  '/<"  thick. Place  pieces  in  stacks  1"  high  and  cross-cut  at  a  thick-
ness of  Vih"  to  produce  matchsticks. 196
jmt. INTRODUCTION    TO    THE    RECIPES
Long  Root  Vegetables
Shavings:  Hold  root  vegetable  in  your  hand,  away
from  your  body. Shave  the  vegetable  by  chipping
away  in  thin  or  thick  shavings. Matchsticks:  Slice  root  vegetable  on  the  diagonal,
'/»"  thick. Place  the  slices  in  stacks  1"  high  and  cross-
cut at  a  thickness  of  Vir." to  produce  matchsticks. Half-rounds:  Slice  root  vegetable  in  half  lengthwise. Place  center  down  on  cutting  board. Cross-cut  in
half-rounds  to  desired  thickness. Quarter-rounds:  Slice  root  vegetable  in  half,  then
again  in  quarters,  lengthwise. Place  center  down  on
cutting  board. Cross-cut  in  quarter-rounds  to  desired
thickness. Log-cut:  Cut  root  vegetable  in  pieces  2"  long. Cut
each  piece  into  vertical  slabs. Slice  each  slab  length-
wise at  a  thickness  of  xU—xli. Roll-cut:  Cut  root  vegetable  once  on  the  diagonal  at  a
thickness  of  1". Roll  vegetable  90  degrees  away  from
you  and  cut  again. Continue  rolling  vegetable  back
and  forth,  repeating  process  until  the  whole  vegetable
is  cut. Small  Round  Vegetables
Cubes:  Slice  vegetable  into  three  vertical  slabs. Slice
each  slab  into  vertical  logs. Cross-cut  in    cubes  of
desired  size. Onions
Crescents:  Cut  onion  in  half,  lengthwise,  along  center
grain. Place  each  half  face  down  on  cutting  board. Slice  lengthwise  along  the  grain  in  crescents  ol  desired
thickness. Minced:  (  ui  onion  m  half,  lengthwise,  along  centei
grain. Place  each  hall  face  down  on  cutting  board. Slice  lengthwise  along  the  grain,  then  turn  the  cutting
board  and  uoss  t  nt  against  the  grain  to  desired
197
jmt. UNIVERSAL    RECIPES    FOR    EACH    BODY   TYPE
Squash
Halve*:  Remove  stem  with  a  paring  knife  and  cut
squash  in  half,  lengthwise,  along  center  grain. Re-
move fibrous  innards  and  seeds  with  a  spoon. Chunks:  Remove  stem  with  a  paring  knife  and  cut
squash  in  half,  lengthwise,  along  center  grain. Place
halves  face  down  on  cutting  board. Cut  each  half  length-
wise down  the  center  in  two  pieces. Turn  cutting  board
and  cross-cut  against  the  grain  to  desired  size. COOKING  METHODS
Chaunking
In  Vedic  times,  all  spices  were  roasted  in  ghee  or  oil
before  being  added  to  a  dish. This  process,  called
chaunking,  is  one  that  continues  in  India  today. It
serves  to  readily  seal  the  spices  while  at  the  same  time
opening  their  flavor  and  energies. Traditionally  seeds,
such  as  cumin,  coriander,  and  mustard,  are  chaunked
together  with  various  seasonings,  such  as  freshly
ground  ginger  root,  minced  or  whole  chilies,  and
chana  or  urad  dhal  in  a  heavy  cast-iron  skillet. The
seeds  may  be  whole,  crushed,  or  powdered  before
chaunking. Chaunks  may  be  added  at  the  beginning
or  end  of  a  dish;  in  the  case  of  kichadi  (a  dhal  and  rice
combination),  the  chaunk  is  added  toward  the  end. For  the  sake  of  simplicity,  in  the  recipes  in  this  book
I  have  used  the  term  roast  or  saute  when  referring  to
chaunking. Dry-roasting
In  this  book,  parching,  toasting,  and  dry  roasting
refer  to  the  same  procedure. Known  as  bhona  in  Sanskrit,  dry  roasting  is  done
in  the  same  manner  as  chaunking,  except  without  the
use  of  ghee  or  oils. In  today's  world,  we  find  chaunking
being  displaced  by  dry  roasting. Powdered  or  crushed
spices  that  are  more  than  one  week  old  can  be  enliv-
ened by  the  dry-roasting  process. Sometimes  spices
and  crushed  or  whole  seeds,  along  with  other  season-
ings, are  dry  roasted  in  a  heavy  skillet  with  chickpea
flour  (besan). Heat  a  heavy  stainless  steel  frying  pan  or  cast-iron
skillet  over  medium  heat. Wash  all  seeds  in  a  colander
and  allow  them  to  drain  completely. Add  seeds  to  the
hot  pan  and  stir  frequently  with  a  wooden  spoon  to
prevent  them  from  sticking  together. Lower  the  heat
and  allow  the  seeds  to  roast  for  10  minutes. Stir  occa-
sionally while  roasting. When  they  are  golden  brown,
or  crisp  enough  to  snap  between  your  fingers,  trans-
fer seeds  to  a  bowl  and  serve  while  hot  and  crunchy,
or  use  in  recipe. If  salt  and  powdered  spices  are  to  be  added  to  the
seeds,  use  the  same  skillet  to  roast  them  over  low  heat
for  2  minutes. Then  combine  the  roasted  salt  and
spices  with  the  seeds  before  serving. A  good  ratio  of
these  ingredients  would  be  1  cup  seeds,  lh  teaspoon
salt,  and  V2  teaspoon  powdered  spices. If  tamari  is  to  be  added,  dilute  it  with  an  equal
amount  of  water  and  pour  over  the  seeds  during  the
last  3  minutes  of  the  roasting


way it is, is to decide to be loving toward all, no matter what—to be
respectful and loving toward all that exists. To be committed to life in all its
expressions, to discern the beauty and perfection of all that exists, is a way
of being in the world. So, as I said, it’s not a doingness, it’s a beingness. To
make rapid spiritual advancement, you make a decision to be that which
fulfills the potential of life and to witness its beauty and perfection and all
of its expressions. The ego sees everything in terms of cause; it sees everything as going
from imperfection to perfection, from incomplete to complete. With
spiritual vision, you begin to see everything is going from perfection to
perfection. Ever ything is moving from perfection, and everything is already
complete at the moment. Everything is completely what it is, as the
consequence of the evolution of creation up to this point. And you see that
everything is moving, not from incomplete, but from complete to complete,
from perfection to perfection. This is a perfect cut on the back of my hand. It’s a perfect expression of what happens as a perfect scab forms, and then
it’ll get to be a perfect healing, and it’ll leave a perfect scar. Everything is
being perfectly what it’s destined to be, and fulfilling its potential. So
instead of causality, what you begin to see is emer gence. The world is not a
world of cause at all. We live in a world of emer gence. Everything, every instant has a certain
potentiality. So you begin to see that things are not happening due to
causality, not due to a personal self. You see the emer gence of potentiality
into actuality. The fulfillment as the rose blooms and becomes a full rose—
nothing is causing it, nothing is forcing it, and nothing is even deciding it. The potentiality to open fully, open its petals, already resides  within the
rose every instant. It’s not an imperfect rose half opened; it’s a rose that’s
perfectly half opened. So there you transform your experience of life and
the world and reality, by seeing that everything is perfect every instant. People ask me, “How can you improve this world?” I tell them not to
bother. This world is perfect the way it is. There’ s no point in trying to
improve the world, because the world you see, it doesn’ t even exist. If thepurpose of the world is karmic benefit and evolution of conscio usness, then
this world is perfect as it is. This is a very high, spiritual understanding. OceanofPDF.comChapter 2
CALIBRATION
Now that you have the ideas, inspiration, and encouragement  to begin
walking the path of enlightenment, how do you determine the steps to take
in order to stay on this path? And how can you be sure that you’r e
progressing along the path, and not simply walking in cir cles? Dr. Haw kins used a well-known method and developed a breakthrough
spiritual tool to help answer these questions. The method he used was that
of kinesiology, in order to calib rate spiritual truth from falsehood, so one
could be sure that he or she was following the precepts of a person of
integrity, for example, rather than a wolf in sheep’ s clothing. Using this method of calibrati on, Dr. Hawkins developed his Map of
Consciousness, which outlines calibrated levels of consciousne ss from 0 to
1,000, essentially providing a map in which to progress up the
enlightenment path. In this chapter, Dr. Hawkins explains the calibration method and the Map
of Consciousness, so you can r each the very highest levels of enlightenment. It’s a biological  fact that truth makes your body go strong, and falsehood
makes it go weak. You don’t have to label it anything; it’s just a matter of
fact. If I hold that which is negative in mind, and somebody tests the
strength of my arm muscles, they will go weak. Moreover, if I hold
something uplif ting, true, and of a high calibration in mind, the arm goes
strong.Now, I don’t have anything to do with that. That’ s a physiolog ic
response. In the lectures, I give the reason for this. The likely reasons are
evolutionary—that animal life does not have within it a source of energy. Plant life has chlorophyll. It just sits in the sun and absorbs energy. It
doesn’ t have to acquire or get. Animal life is protoplasmic. It does not have
within it any source of energy. It has to acquire it. In order  to survive,
animal life—protoplasmic life, of which humans are, of course, an example
—has to be able to find out what is nutritious and helpfu l and life-
sustaining. So the first thing the amoeba has to learn is what will increase its strength
and survival, and what will kill it. It therefore has to learn, at a very low
level of conscio usness, what is pro-life and what is anti-life. What is pro-
life makes you strong, vigorous. You multiply and are succes sful. And if
you don’t have the capacity, you die. You only have to make one mistake,
confusing what’ s nutritious and what’ s poisonous. You don’t get a second
chance to relearn, because those who didn’ t learn are dead. Consequently, the only reason humans are here is because we learned
that. If we hadn’ t learned that, we would’ve been dead a long time ago. So,
protoplasmic entities that fail to learn how to differentiate truth from
falsehood, poisonous from nutritious, don’t survive. The fact that any kind
of organism is still living means  it has within it, innately, some capacity to
discern that which is pro-life from that which is anti-life. If it didn’ t, it
would be dead. The people in Europe who could not differentiate a dictator who was
malevolent from  a great leader who was beneficial lost their lives. To not
know the difference between that which calibrates over 200 and that which
calibrates extremely below 200, cost 10 million lives. In my lifetime, in
Europe, 10 million people died. If you hold Hitler in mind, and try to hold
your arm straight parallel to the ground, you’ll find you’re weak. You can
hardly hold up a small book. If you hold Jesus Christ in mind, your arm is
powerfully strong. If you hold Churchill in mind, your arm goes strong. And if you hold Stalin in mind, your arm goes weak. Now, this is true even if you don’t know anything about the person. Let’s
say I take a picture of this perso n, and I hold it in mind. The way I do the
test is I ask the person whose arm I’m using. I don’t want to influence their
response in any way, so I’ll say, “What I’m holding in mind calibrates astrue.” Then, I press down. If it’s true, their arm goes strong. If it’s false, it
goes weak. Or I could say, “It calibrates over 200. Yes? Yes? No. Calibr ates over
300. Yes, no. Okay.” So, what is true, then, is life-sustaining, and what is
life-sustaining, through the acupuncture energy system, in the acupuncture
meridians, makes your body go strong instantly. Once you learn how to
approach it, you know how to handle it, like anything else. Just because you
understand physiology doesn’ t mean you can go without oxygen at 10,000
feet. You can’t. Once you understand the basic principles, muscle testing is
extremely easy. THE IMPORT ANCE OF INTEGRITY IN CALIBRA TION
Now, about 10 percent of the population cannot use this method, for
reasons we don’t know yet—maybe karmic reasons. People under
consciousness level 200 cannot use it with any degree of accuracy. They
have to be integr ous, and the intention of the question has to be integrous. If
you’re going to use the techni que to find the best way to rob the bank,
you’re not going to get reliable answers! Let’s say you want to donate money to a fund, and you ask, “This fund is
integrous, yes, no?” And then if you get a yes, you say, “It’s over 200, 300,
400. How integrous is this organization?” And then once you know all that,
you see there are some organizations that sound like the greatest
philanthropies in the world, but they must spend billions of dollars on
advertising. And when you calibrate them, it makes your arm go weak. If
the fund was truly integrous, it would make your arm go strong, would it
not? Each person is different. I look at it pragmatically, and I use muscle
testing to solve things that are not readily apparent, or to confirm  something
that I presume  is apparent, but I want to make sure that I’m not
misperceiving it. So, you use it sporadically. Sometimes you use it
intensely. When I’m doing research, I use it rather


 lay in agreeing to submit to one of the most radical and drastic operations known to medical science--a total colectomy, or complete removal of the large intestine and rectum. For the rest of his life he would be forced to wear
a bag attached to his abdomen for the collection and elimination of waste. At this point, tortured by the thought of becoming a physiologic
cripple and even contemplating suicide, he was led to a natural way of
life which incorporated fasting and a vegetarian diet that actually
allowed his body to heal itself. Dr. Goldstein gives a detailed account of a six-week fast he undertook in a controlled environment and under
the supervision of a doctor--which lit erally saved his life. He also
records the day by-day physical and mental changes, which occurred, and describes his new way of life ba sed on the principles of natural
diet. It is an amazing, almost unbelievable, story that offers hope and
inspiration in addition to sound advice on how to achieve your natural radiant good health. Contents
Introduction
Beginning of the End
Downfall
The Agony
Discovery
My Six Week Fast
Breaking the Fast
A Return to Life
The Magnificent Power Of The Body--
Case histories I've observed
A Glance at Fad Diets and Food Additives
Natural Living--Where It's At! Recommended Reading and Bibliography

       Dr. Jack Goldstein was born in 1930 in Detroit, Michigan, and now
resides in Oak Park, Michigan. He attended Wayne State University in Detroit, and received his D.P M. (Doctor of Podiatric Medicine)
degree, with honors, in 1952 from the Illinois College of Podiatric
Medicine in Chicago. After serving with the army in Korea during the
Korean War, 1953-1954, he began private practice of podiatry and foot
surgery in 1954, and is currently practicing in Livonia, Michigan. He is a member of the Michigan State P odiatry Association, the American
Podiatry Association, and the American Association of Hospital
Podiatrists. He is also a member of the National Health Federation,
Consumers For Pure Food, and is on the board of directors of
Americans United To Combat Fluoridation. He is a member of the American Natural Hygiene Society and has served on its board of
directors and is currently president of the Society. He has lectured
throughout the United States and Canada and has appeared on many
local and national radio and television programs. Nature understands no jesting. She is always true, always serious,
always severe. She is always right and the errors are always those of
man. She despises the man incapable of appreciating her, and only to the apt, the pure and the true does she reveal her secrets. GOETHE
  Dedication:
   How does one thank those who are res ponsible for his returning to the human race
and to life? It cannot be expressed with words, but my deepest gratitude and thanks
are given to:
   My dear friend, Carol Leib, who introduced me to the right path; My dear friends,
Dr. and Mrs. Robert Gross, both of whom guided me along that path, picked me up
when I was down, helped me when I needed it and showed such an understanding and
compassion toward me that there was no other way but to recover; and my dear wife and soulmate, Corinne, whose encouragement, optimism, persistence, nagging (Thank God! ), devotion and understanding enabled me to take the path. She gave me the
strength to go on. My book is a result of the efforts of these people. It is an experience in living--an
enlightenment. It does not have an ending, because it is a beginning! The story you are about to read may seem unreal, exaggerated, and even
unbelievable. But whether you like it or not and whether you believe it or not, this is the way it happened. It is truth--every word of it! Truth is, in fact, stranger than fiction! Introduction
   It seems the basic tools of the medical profession are the needle, the knife, and the
prescription pad. Treatment appears to be, for the most part, symptomatic: injecting of
drugs (to do what? ), cutting out of parts (end results of disease processes), and the
dispensing and prescribing of drugs (almost a ll drugs are poisons). None of these tools
supply the requisites of life. Symptoms are masked; problems are palliated. The
patient receives no knowledge or understanding of how to achieve vital health and maintain it. Causes are not removed; and as long as causes remain, then disease, suffering, and agonizing death will continue. The fact that modern medicine has become very effective in the treatment of specific symptoms does not mean that it has
become more beneficial for the health of the patient. Certainly there is a need for qualified  surgeons, emergency care physicians, etc. There are times when surgery is necessary as well as the use of life-saving techniques
and drugs. There is also, because of removal or non-functioning of the thyroid, pancreas, or various other glands, the necess ity for the substitution of these secretions,
the lack of which would result in death. A doctor is also a teacher; yet how many patients, all of whom have the God-given
right to knowledge about their bodies, are ever taught by their doctors the function of
their bodies. It seems that the function of one's body is kept secret--a mystery. Why? So many people have told me they've gone to their doctor only to come away with such instructions as, "Get this prescription  filled and take the medicine as directed." People are not taught basic prevention of disease (which, as far as I'm concerned, is
the raison d'etre  of the medical profession), but are taught to expect disease as they
get older and to "learn to live with it." But good health is normal and there should be
no compromise. Many of the health problems of today are the result of apathy, lack of interest, lack
of knowledge, and a disrespect and misunderstanding of the marvelous innate and built-in wisdom and needs of the human body. Most people today want instant cure. They don't care how or why they became sick. They just go to their doctor and say, "Doctor, I'm sick. Cure me!" It just cannot work. The body must of necessity eventually break down when it is neverendingly poisoned
with drugs. When the doctor tries to improve upon nature, it's the patient who takes the risk. It is indeed a strange "science" which teaches us that substances (drugs), which
make us, sick when we are well should be taken when we are sick to make us well. Nature is slow. It takes years to cultivate ill health because the body can take much
abuse, but it also may take years to undo all the damage heaped upon the body by
"normal" living. Nature is slow, but nature is sure. One must have patience, knowledge, and understanding. People have a right to know that there is another approach to health; and this is the
purpose of my book. The story can apply to anyone, and anyon e can identify and
relate to the story. My particular disease is not important; rather it could be almost any
other disease, afflicting anyone. My story depicts the gradual downfall, deterioration, and hopelessness of a person
under medical care, with reasons why it happened, and the dramatic recovery when a
plan of living was followed (after abandoning the medical gamut) which is in
harmony with natural physiologic laws as applied to the human being. You will learn what is good for your body and what is bad for your body. You will
learn a way of living that will enable you and your children to enjoy life--a life of simplicity, free of complication, a life abounding in physical and mental well-being, a
life filled with something most people do not seem to enjoy--HEALTH. Therefore, this book is dedicated to the untold thousands of people who have
suffered, are suffering, and may suffer in th e future, regardless whether it is ulcerative
colitis or another disease, in the hope I can share an experience that could end their suffering, prevent future suffering, and let th em enjoy their birthright--vibrant health. It is my fervent desire that, after y ou have read this book, those of you who have
health will understand how to maintain it; those of you have lost health will
understand how to regain it; and those of you who have never had health will have learned how to experience it. After all, what good is life without health? Chapter 1 -- Beginning of the End
   "I'm dying!" I was gripped with a sickening fear as I suddenly realized I was dying. What does
one do when the doctor pronounces the sentence? What does one say? How does one
react? It was early in 1964. I was 34 years old. I had a lovely wife, two fine children, a
good practice as a podiatrist and foot surgeon and was a member of recognized state and national accredited groups of my profession; but I was a damned sick man! I had run the medical gamut of treatment and by all medical standards there wasn't
much hope. I had reached my physiologic limitation as a result of ulcerative colitis, a
severe and debilitating disease of the colon or large intestine, marked by severe
diarrhea, intestinal spasm, bleeding, dehydration, weakness, weight loss, and a host of other


, like everything else, held no interest. T otal detachment is the one great
healer of karma. Y et the whisper of desire softly said, “Do not kill me. Have
pity. Let me know even your slightest wish.”
He looked up and remembered the moon, which was perfectly full as it
floated above the jungle canopy. “Let me become the moon,” Gautama replied. “I have nothing to wish
for down here.”
He had only wanted to have sway over his own destiny. It was the
simplest of human wishes, yet it had been a source of fear and uncertainty
his whole life. Everyone had told him, directly or indirectly, that it was
impossible. Gautama felt a slight resistance even now, as if the gods would
destroy him on the spot for usurping their power. Instead, he felt the last
veil fall away from his mind, a sensation a hundred times more delicate
than dropping a layer of gossamer. Then he became the moon and
experienced what the moon experienced. It was impossible to put into
words: a cool serenity that thrilled at its own existence. A concern for
nothing but light itself. Gautama was aware of all these ingredients, yet the
thing itself was inef fable. The moon seemed to know that he had arrived, and he felt it bow down. I have waited. His gaze searched the sky, and these words seemed to come
from everywhere, not just the moon but also the stars and the blackness
between the stars. His heart began to swell.I have waited too. The sky bent down to envelop him. Now he understood why he had to
become a nonperson. He had to be naked. Only in innocence does the mask
fall away. So this is it, he thought. The truth. Gautama gave his heart
permission to swell beyond the sky. He didn’ t know what lay beyond, or
how far he could go. He had found his freedom, and in freedom everything
is permitted. OceanofPDF.com17
The sun rose, and Gautama found himself sitting on the soft, springy
ground under the pipal tree. He got to his feet and tried walking. It was a
strange experience—as he passed through the forest, the forest seemed to
pass through him. Its breath mingled with his; its trees and vines extended
from his body. He could feel the wind blowing through the swaying canopy
overhead. Gautama knew that everything had changed permanently. From now on,
living in the physical world would be like dreaming. He could make things
appear and disappear as easily as a dreamer does. A castle made of gold or
a circle of angels around his head, stars exploding into bursts of white light
or a deer nestling in his lap to sleep—they all appeared instantly at the hint
of a thought. Now he could sit under the pipal tree, silent and unmoving, and never
return to the world. His journey was complete. But he still had a choice. T o
leave or stay? Everyone from his past had given up on him long ago. And if he
suddenly reappeared, how would he explain what he had become? The
priests would certainly call him a fraud. Great souls are safe only as long as
they stay put in the scriptures. Gautama’ s choice weighed heavily on him. Several mornings he felt
that someone was thinking about him. Y ashodhara. When her name came to
him, Gautama saw her clearly. His wife was sitting alone in her room,
mending a hem by the light of an open window. Gautama had seen her facemany times during his wandering, but this was dif ferent. He was in the
room with her, feeling her yearning, which was always for him. One person
hadn’ t given up. Gautama thought of other people and found them as well. Channa was
saddling a roan warhorse in the stables, and Gautama sensed that he was
now master there; old Bikram had died. Suddhodana was asleep, alone with
the drapes drawn. He was trying to escape a bad dream about an old battle. Gautama could be anywhere and everywhere he wanted. Just by
thinking of people, he could touch their minds. Not everyone would listen. Not everyone would feel his touch, but for a moment their troubles would
ease. Is that what a Buddha did? W ithout warning, he started weeping. He
was no longer husband, lover, or friend. He was a new Buddha, untried,
wobbly, three days out of the womb. But he had no doubt that Gautama no
longer existed. The new Buddha arose, adjusted his saf fron robe, and began walking
toward the road, the same as on a thousand other days. Once he reached the
road, he found it completely empty, even though the time was early
morning, when farmers’ carts should have been trundling to market. The
emptiness seemed even odder after hours had passed and still he hadn’ t met
a single wagon or foot traveler. Buddha could be completely alone in the world. Why not? It was his
world to do with as he pleased. He was the one dreaming it. Some skittish
parrots overhead burst into flight as Buddha laughed out loud. This was
outrageous! If a king ruled the world, he would run wild. He would tear it to
shreds in anger, toy with it, wrap his body in its sensual delights. Instead, he possessed the world as Buddha, so none of those
possibilities came true. His powers flowed from the other side of silence,
where the mind can make anything happen. For a little while the new
Buddha enjoyed himself, pulling the sun through the sky like a toy cart,
swirling the winds around the poles, shedding rain on a parched desert. This
private diversion didn’ t last long. Buddha’ s world should have people in it
whom he could care for. He recalled what Canki had said about a GoldenAge—an age without suf fering, where abundance was normal and scarcity
forgotten in the dim past. At that moment his vision was shattered by a scream. He saw a woman
running toward him, her sari torn to shreds, her arms bleeding. In her panic
the woman was blind to Buddha’ s existence until she was nearly upon him. Then her eyes registered him standing there, still and calm. With a cry she rushed to throw herself into his arms, overwhelmed with
relief. When she was two steps away, he held his hand up in blessing. The
woman stopped in her tracks. She quivered with terror, her breast heaving. “No more fear,” Buddha whispered. “Give it to me.”
She dropped to the road as if her body had melted and began to weep. “All,” said Buddha. “Give it all to me.”
The woman became very still; the crying had stopped. Buddha erased
the images of terror from her mind. He saw a knife. T eeth like fangs. A
necklace made of severed fingers. The images were nightmarish. W ith the
slightest touch, he made them vanish. But one image wouldn’ t melt away—
the body of her dead husband. He lay in the dust of the road, his throat
slashed. The woman was touching Buddha’ s feet now in supplication. Something inside her knew who he was. She gazed at him through her eyes
and said, “Please.”
Buddha stopped himself from consoling her. He lifted the woman’ s
head and met her gaze. “It is done,” he said. She shuddered and fainted. After a moment, as Buddha stood motionless, a man rounded the corner
driving an ox cart. Her husband. Buddha gestured for him to approach, and
he sped up. Seeing his wife on the ground, the husband jumped down in
alarm. “What happened?” he cried.“It will be all right. Let’ s put her in the cart.” The two of them gently
laid her in the straw behind the driver ’s seat. The husband had some fresh
water in a goatskin bag; he wanted to splash it on her to reassure himself
that she was all right. Buddha stopped his hand. “Let her wake up on her
own. She may be surprised to see you, but calm her with loving words. Y ou
understand?”
The farmer nodded. By imagining the farmer alive and well again, he
had erased the whole attack. It wasn’ t difficult. He hadn’ t raised the
husband from the dead. All he did was say no softly to himself. The event
he refused to accept no longer existed.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        For weeks he had wandered on until he found Udaka, his next teacher. Udaka wasn’ t a philosopher but a pure yogi, devoting his every moment to
achieving divine union. Because he sat in silence most of the day, Udaka
felt more like the forest hermit, yet he fathered the bikkhus around him
every night and spoke. “Some of you are new here, some have traveled with me for years. Which of you has met God. ” he asked. A few of the older bikkhus, after
some hesitation, raised their hands. “You new ones, look around and pay attention. See those with their
hands up. They are


  C o u r s e  a s  k e y
t o  c h a n g i n g  o n e ’ s  p e r s o n a l  l i f e ;  t o d a y,  I  s e e  i t s  g u i d a n c e  a s
k e y  t o  c h a n g i n g  t h e  w o r l d. M o r e  t h a n  a n y t h i n g  e l s e,  I  s e e
h o w  d e e p l y  t h e  t w o  a r e  c o n n e c t e d. T h a t  i s  w h y  I  h a v e  w r i t t e n  t h i s  b o o k. I t  i s,  o n c e  m o r e  a n d
h o p e f u l l y  i n  a  d e e p e r  w a y,  m y  r e f l e c t i o n s  o n  s o m e  o f  t h e
p r i n c i p l e s  i n  A  C o u r s e  i n  M i r a c l e s. L o o k i n g  b a c k  a t  A  R e t u r n  t o  L o v e  s e v e r a l  y e a r s  a f t e r
w r i t i n g  i t,  I  w a s  s t r u c k  b y  t h e  e x a m p l e  I  u s e d  o f  h o w  h a r d  i t
c a n  b e  t o  t r y  t o  f o r g i v e  s o m e o n e. I  t o l d  a  s t o r y  a b o u t  a  m a n
w h o  s t o o d  m e  u p  f o r  a  d a t e  t o  t h e  O l y m p i c s  i n  L o s  A n g e l e s
a n d  h o w  I  s t r u g g l e d  t o  w o r k  t h r o u g h  m y  a n g e r  a n d
r e s e n t m e n t. I ’ m  i n c r e d u l o u s  n o w  t h a t  I  e v e r  t h o u g h t
s o m e o n e  s t a n d i n g  m e  u p  f o r  a  d a t e  w a s  a  p r o f o u n d  e x a m p l e
o f  t h e  e g o ’ s  c r u e l t y. I n  t h e  w o r d s  o f  B o b  S e g e r,  “ W i s h  I
d i d n ’ t  k n o w  n o w  w h a t  I  d i d n ’ t  k n o w  t h e n. ”  I t ’ s  p r e t t y  e a s yt o  e s p o u s e  f o r g i v e n e s s  w h e n  n o b o d y ’ s  e v e r  r e a l l y  h u r t  y o u
t o o  d e e p l y. L i f e  w a s  m o r e  i n n o c e n t  f o r  a l l  o f  u s  n o t  s o  l o n g  a g o. T o d a y  t h e  w o r l d  s e e m s  f i l l e d  w i t h  s u c h  s o r r o w  a n d  d a n g e r ;
i t ’ s  n o t  s o  e a s y  a n y m o r e  t o  s i m p l y  s p o u t  o f f  m e t a p h y s i c a l
p r i n c i p l e s  a n d  e x p e c t  e v e r y t h i n g  t o  b e  o k a y  b y  m o r n i n g. T h e s e  a r e  t i m e s  t h a t  c h a l l e n g e  o u r  s p i r i t u a l  a s s u m p t i o n s,  a s
t h e  p o w e r  o f  d a r k n e s s  s e e m s  t o  b e  t a u n t i n g  u s,  d e m a n d i n g,
“ S o  w h e r e ’ s  a l l  t h a t  l o v e  y o u  b e l i e v e  i n  n o w? ”
T h e  a n s w e r  i s  t h a t  l o v e  i s  i n s i d e  u s,  j u s t  w a i t i n g  t o  b e
u n l e a s h e d. T h e  d a r k n e s s  i s  a n  i n v i t a t i o n  t o  l i g h t,  c a l l i n g
f o r t h  t h e  s p i r i t  i n  a l l  o f  u s. E v e r y  p r o b l e m  i m p l i e s  a
q u e s t i o n :  A r e  y o u  r e a d y  t o  e m b o d y  w h a t  y o u  s a y  y o u
b e l i e v e? C a n  y o u  r e a c h  w i t h i n  y o u r s e l f  f o r  e n o u g h  c l a r i t y,
s t r e n g t h,  f o r g i v e n e s s,  s e r e n i t y,  l o v e,  p a t i e n c e,  a n d  f a i t h  t o
t u r n  t h i s  a r o u n d? T h a t ’ s  t h e  s p i r i t u a l  m e a n i n g  o f  e v e r y
s i t u a t i o n :  n o t  w h a t  h a p p e n s  t o  u s,  b u t  w h a t  w e  d o  w i t h  w h a t
h a p p e n s  t o  u s  a n d  w h o  w e  d e c i d e  t o  b e c o m e  b e c a u s e  o f
w h a t  h a p p e n s  t o  u s. T h e  o n l y  r e a l  f a i l u r e  i s  t h e  f a i l u r e  t o
g r o w  f r o m  w h a t  w e  g o  t h r o u g h. T h e  C h a l l e n g e  t o  G r o w

W h e t h e r  w e  l i k e  i t  o r  n o t,  l i f e  t o d a y  i s  d i f f e r e n t  i n  w a y s  w e
n e v e r  e x p e c t e d. T h e  s p e e d  o f  c h a n g e  t o d a y  i s  f a s t e r  t h a n  t h eh u m a n  p s y c h e  s e e m s  a b l e  t o  h a n d l e,


 s s i o n a t e  p e o p l e  i s  t h e  s i n g l e  m o s t  i m p o r t a n t  f a c t o r  i n
t h e  s a l v a t i o n  o f  t h e  w o r l d — a n d  t h a t  i s  w h a t  w e  w a n t  t o  b e. B u t  i t ’ s  h a r d  t o  b e  a n y  o f  t h o s e  t h i n g s  i f  w e ’ r e  j u m p i n g  o f f
t h e  w a l l s. M a n y  t i m e s  a t  m y  l e c t u r e s  I ’ v e  h e a r d  a  q u e s t i o n  t h a t
g o e s  s o m e t h i n g  l i k e  t h i s :  “ I  t r y  s o  h a r d,  b u t  I  j u s t  c a n ’ t  f i n d
t h e  p e a c e  o f  G o d. C a n  y o u  h e l p  m e? ”
I  r e s p o n d,  “ D o  y o u  d o  a  s e r i o u s  p r a y e r  a n d  m e d i t a t i o n
p r a c t i c e  e v e r y  d a y? ”
“ N o, ”  t h e y  s a y. “ F u n n y, ”  I  s a y. “ I  k n e w  t h a t. ”

S p e n d i n g  T i m e  w i t h  G o d

T h e  H o l y  S p i r i t  r e s p o n d s  f u l l y  t o  o u r  s l i g h t e s t  i n v i t a t i o n. *
T h e  p r o b l e m  i s n ’ t  t h a t  t h e  H o l y  S p i r i t  d o e s n ’ t  r e s p o n d,  t h e
p r o b l e m  i s  h o w  d e e p  w e  s i n k  i n t o  a  p r o b l e m  b e f o r e  w e
b o t h e r  t o  a s k  f o r  H i s  h e l p. W e  h a v e  t h i s  r i d i c u l o u s,  s e l f -
d e f e a t i n g  h a b i t  o f  g o i n g  t o  G o d  a s  a  l a s t  r e s o r t  i n s t e a d  o f
m a k i n g  H i m  o u r  f i r s t  c a l l.T h a t ’ s  w h y  c o n s t a n t  s p i r i t u a l  p r a c t i c e  m a t t e r s. I t  t a k e s  a t
l e a s t  a  d a i l y  r e m i n d e r  t o  r e m e m b e r  t o  p u t  G o d  f i r s t. T h e  e g o
i s  s l y  a n d  i n s i d i o u s ;  i n  t h e  w o r d s  o f  S i g m u n d  F r e u d,
“ I n t e l l i g e n c e  w i l l  b e  u s e d  i n  t h e  s e r v i c e  o f  t h e  n e u r o s i s. ”  I f
y o u  t h i n k  y o u ’ r e  t o o  s m a r t  t o  h a v e  t o  w o r r y  a b o u t  y o u r  e g o,
y o u  h a v e  t o  w o r r y  a b o u t  i t  e v e n  m o r e. I f  w e  m e d i t a t e  s o m e t i m e s  b u t  n o t  a l w a y s,  t h e n  i t  w i l l
s e e m  t o  u s  t h a t  G o d  h e l p s  u s  s o m e t i m e s  b u t  n o t  a l w a y s. I f
w e  p r a y  a n d  m e d i t a t e  o n  s o m e  d a y s  b u t  n o t  a l l  d a y s,  t h e n
w e  w i l l  f e e l  t h e  p e a c e  o f  G o d  o n  s o m e  d a y s  b u t  n o t  a l l  d a y s. I f  w e  g o  t o  G o d  o n l y  w h e n  w e ’ r e  i n  t r o u b l e,  t h e n  o f  c o u r s e
H i s  h e l p  s e e m s  i n c o n s i s t e n t. Y e t  t h e  i n c o n s i s t e n c y  l i e s  i n
u s. T h e  m o r e  t i m e  w e  s p e n d  w i t h  G o d,  t h e  m o r e  w e  d e v e l o p
o u r  s p i r i t u a l  m u s c u l a t u r e  a n d  t h e  s t r o n g e r  w e  b e c o m e  i n
d e a l i n g  w i t h  l i f e ’ s  c h a l l e n g e s. I  r e m e m b e r  t h e  s o n g  l y r i c,
“ D a r l i n ’,  i f  y o u  w a n t  m e  t o  b e  c l o s e r  t o  y o u,  g e t  c l o s e r  t o
m e. ” T h e  s a m e  a p p l i e s  t o  o u r  r e l a t i o n s h i p  w i t h  G o d. T h e  f o r m  o f  y o u r  p r a c t i c e  d o e s n ’ t  m a t t e r. I t  m i g h t  b e  t h e
w o r k b o o k  o f  A  C o u r s e  i n  M i r a c l e s,  t r a n s c e n d e n t a l
m e d i t a t i o n,  o r  B u d d h i s t  o r  J e w i s h  o r  C h r i s t i a n  m e d i t a t i o n. W h a t  m a t t e r s  i s  t h a t  y o u  p r a c t i c e. M e d i t a t i o n  r e s t s  t h e  m i n d  t h e  w a y  s l e e p  r e s t s  t h e  b o d y. I n  Z e n  B u d d h i s m  t h e r e  i s  t h e  c o n c e p t  o f  “ n o  m i n d


. T h e  p l a c e s  i n  y o u  w h e r e  y o u  a r e
s e e m i n g l y  b l o c k e d  i n  y o u r  a b i l i t y  t o  d o  t h a t  c a n  b e  r e l e a s e d
t o  G o d  f o r  h e a l i n g. O n c e  y o u  a d m i t  y o u r  d e f e c t  a n d  a s k
H i m  t o  t a k e  i t  a w a y  f r o m  y o u,  H i s  r e s p o n s e  t o  y o u r
i n v i t a t i o n  w i l l  b e  q u i c k  a n d  s u r e. H e  r e m e m b e r s,  e v e n
b e t t e r  t h a n  y o u  d o,  t h e  p a i n  a n d  s u f f e r i n g  t h a t  l e d  t o  y o u r
w e a k n e s s. H e  w a s  t h e r e  f o r  y o u  w h e n  i t  h a p p e n e d,  H e  c r i e d
t e a r s  a s  H e  w a t c h e d  y o u  d e v e l o p  y o u r  d y s f u n c t i o n  a s  a
c o p i n g  m e c h a n i s m,  a n d  H e  r e j o i c e s  a t  t h e  i n v i t a t i o n  t o  h e a l
y o u  n o w. S u c h  a r e  t h e  m i r a c l e s  o f  G o d,  a n d  t h e y  w i l l  t o t a l l y
t r a n s f o r m  y o u r  l i f e. W h a t e v e r  w e  r e f u s e  t o  l o o k  a t  i n  o u r s e l v e s,  w e  m o r e
e a s i l y  p r o j e c t  o n t o  s o m e o n e  e l s e. O n e  o f  t h e  b e n e f i t s  o f
f a c i n g  o u r  o w n  w e a k n e s s e s  i s  t h a t  i t  h e l p s  u s  g r o w  m o r e
c o m p a s s i o n a t e  t o w a r d  o t h e r s. I n  a n y  s i t u a t i o n  t h e r e  i s  a  f o c u s  t o  o u r  p e r c e p t i o n. G o d
w o u l d  h a v e  u s  e x t e n d  o u r  p e r c e p t i o n  b e y o n d  w h a t  t h e
p h y s i c a l  s e n s e s  p e r c e i v e,  t o  t h e  l o v e  t h a t  l i e s  b e y o n d. F o rw h e n  w e  s e e  t h a t  l o v e,  w e  c a n  c a l l  i t  f o r t h. T h e  p h y s i c a l
s e n s e s  r e v e a l  a  v e i l  o f  i l l u s i o n :  w h a t  p e o p l e  s a i d  a n d  d i d  o n
t h e  m o r t a l  p l a n e. B u t  w e  l i f t  t h e  v e i l  b y  s e e i n g  b e y o n d  i t
a n d  i n v o k i n g  a  t r u e r  t r u t h. T h a t  i s  o u r  p u r p o s e  i n  e a c h
o t h e r ’ s  l i v e s :  t o  i n v o k e  e a c h  o t h e r ’ s  g r e a t n e s s  a n d  w o r k  a
m i r a c l e  i n  e a c h  o t h e r ’ s  l i v e s. A c c o r d i n g  t o  A  C o u r s e  i n  M i r a c l e s,  i t ’ s  o u r  j o b  t o  t e l l
s o m e o n e  t h e y ’ r e  r i g h t  e v e n  w h e n  t h e y ’ r e  w r o n g. *  T h a t
m e a n s  w e  c a n  a f f i r m  s o m e o n e ’ s  e s s e n t i a l  i n n o c e n c e  e v e n
w h e n  h a v i n g  t o  d e a l  w i t h  t h e i r  m i s t a k e. T h a t  d i s t i n c t i o n,
h o w e v e r — b e t w e e n  s o m e o n e  s i m p l y  m a k i n g  a  m i s t a k e  y o u
n e e d  t o  d i s c u s s  w i t h  t h e m  a n d  s o m e o n e  b e i n g  “ g u i l t y ”  o f
s o m e t h i n g — i s  h u g e. A  c o n v e r s a t i o n  I  h a d  w i t h  a  f r i e n d  i s  a n  e x a m p l e. M y  f r i e n d  E l l e n  a n d  I  w e r e  d o i n g  a  p r o j e c t  t o g e t h e r. A
s i t u a t i o n  a r o s e  i n  w h i c h  I  w a s  c l e a r  t h a t  I  d i d n ’ t  w a n t  t o
t a k e  i m m e d i a t e  a c t i o n. S h e  d i s a g r e e d  a n d  k e p t  p r e s s u r i n g
m e  t o  d o  s o m e t h i n g. I  w o u l d  s a y,  “ I  d o n ’ t  w a n t  t o  d o
a n y t h i n g  r i g h t  n o w ;  I  h a v e  t o  t h i n k  a b o u t  t h i s, ”  a n d  s h e
w o u l d  c o m e  b a c k  w i t h,  “ W h y  c a n ’ t  w e  j u s t  d o  i t  t h i s  w a y. W h y  n o t. ”
F i n a l l y,  f e e l i n g  u n d e r  p r e s s u r e,  I  g a v e  i n  t o  h e r. A n d  o f
c o u r s e,  a  f e w


 e n e d  t o
t h e  s a m e  t a p e s. I t ’ s  t i m e  t o  b e c o m e  t h e  p r i n c i p l e s  n o w,  t o
e m b o d y  t h e m  a n d  d e m o n s t r a t e  t h e m  i n  o u r  d a i l y  l i v e s. U n t i l
w e  d o,  w e  w i l l  n o t  r e a l l y  l e a r n  t h e m  a t  t h e  d e e p e s t  l e v e l. T h e y  w i l l  n o t  i n f o r m  o u r  s o u l s  o r  t r a n s f o r m  t h e  w o r l d. A n d  i f  t h a t ’ s  t h e  c a s e,  w e  w i l l  g o  d o w n  i n  h i s t o r y  a s  t h e
g e n e r a t i o n  t h a t  k n e w  w h a t  w e  n e e d e d  t o  k n o w  y e t  d i d n ’ t  d o
w h a t  w e  n e e d e d  t o  d o. I  c a n ’ t  i m a g i n e  h o w  i t  w o u l d  f e e l,  t o
d i e  w i t h  t h a t  r e a l i z a t i o n. W e ’ v e  s u b s c r i b e d  t o  a  k i n d  o f  i v o r y  t o w e r  n o t i o n  o f
s p i r i t u a l  e d u c a t i o n :  k e e p  i t  a b s t r a c t  a n d  i n t e l l e c t u a l  a n d
s a f e. Y e t  t h e  s p o i l s  o f  h i s t o r y  u s u a l l y  g o  t o  t h o s e  w i l l i n g  t o
g e t  d i r t  u n d e r n e a t h  t h e i r  f i n g e r n a i l s. I  h e a r d  a  w o m a n  t a l k i n g  r e c e n t l y  a b o u t  h e r  f r u s t r a t i o n
w i t h  p o l i t i c s :  “ W e ’ v e  t r i e d  s o  h a r d,  a n d  n o t h i n g  e v e r  s e e m s
t o  c h a n g e. ”  I  t h o u g h t  s h e  m u s t  b e  j o k i n g. “ U h,  n o,  w e  h a v e n ’ t. H o w  m a n y  o f  u s  e v e n  v o t e. ”  I
a s k e d  h e r. “ A n d  i f  w e  d o,  w h a t  d o e s  t h a t  m e a n — w e  g o  t o
t h e  v o t i n g  b o o t h  e v e r y  t w o  o r  f o u r  y e a r s. W h e r e  d o  w e  g e t
o f f  t h i n k i n g  t h a t  w e ’ v e
t r i e d  s o  h a r d. ”  A r e  w e  t h i n k i n g  w e  m a d e  s o m e  s u p r e m e
a n d  n o b l e  e f f o r t  t o  c h a n g e  t h e  w o r l d,  a n d  i t  d i d n ’ t  w o r k. W e ’ v e  b e e n  s o  t r a i n e d  b y  t h i r t y - m i n u t e  s i t c o m s  t h a t  i f  w e
d o n ’ t  g e t  w h a t  w e  w a n t  i n  h a l f  a n  h o u r,  i t ’ s  l i k e,  u h - o h,  w e
t r i e d  b u t  f a i l e d. T o o  b a d. I t ’ s  o v e r. N e x t. M o t h e r  T e r e s a  m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. M a r t i n
L u t h e r  K i n g  J r. m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. S u s a n  B. A n t h o n y  m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. W e  h a v e  n o t
m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. I n  f a c t,  m o s t  o f  u s  m a k e
v e r y  l i t t l e  e f f o r t  t o  c h a n g e  t h e  w o r l d. B u t  t h e n  w e  f e e l
f r u s t r a t e d  w h e n  w e  s e e  t h a t  i t ’ s  n o t  c h a n g i n g. U s u a l l y,  w h e n  p e o p l e  s a y,  “ W e ’ v e  t r i e d  s o  h a r d. ”  t h e y ’ r e
n o t  r e a l l y  t a l k i n g  a b o u t  t h e m s e l v e s. I t ’ s  m o r e  l i k e,  “ W e l l,
t h e r e  a r e  o t h e r  p e o p l e  I  k n o w  w h o  h a v e. ”  I t ’ s  l a u g h a b l e
w h e n  y o u  t h i n k  a b o u t  i t. P e r h a p s  w e  d o n ’ t  r e a l i z e  t h e  b i g
s e c r e t  i n  o u r  m i d s t —  w h i c h  i s n ’ t  h o w  l i t t l e  p o w e r  w e  h a v e
t o  c h a n g e  t h i n g s,  b u t  r a t h e r  h o w  m u c h  p o w e r  w e  h a v e  t h a tw e  a r e n ’ t  u s i n g. W e ’ r e  l i k e  b i r d s  w h o  w e r e  n e v e r  i n f o r m e d,
o r  h a v e  f o r g o t t e n,  w e  h a v e  w i n g s. B u t  a  g r e a t  r e m e m b e r i n g  i s  r e v e r b e r a t i n g  a


W inston Churchill never needed to use
these truths to be self-evident, that all
are essentially concerned with freedom,
police force does not even exist in many
force with the British people; Gorbachev
men are created equal, that they are
liberty and the equality of all men by
foreign countries. brought about total revolution in the
endowed by their Creator with certainvirtue of endowment by a divine higher
It is most important to remember that to
lar gest political monolith in the world
unalienable Rights, that among these are
power. )12
violate principle for practical expediency
without firing a shot; Gandhi defeated the
Life, Liberty and the pursuit of
Interestingly, if we calibrate the power of
is to relinquish enormous power. The
British Empire without raising a hand in
Happiness." (calibrated at 700). These
the attractor field of theocracy, we find it
rationalization that the execution of
anger. And we might note that the
sentiments are echoed in the Gettysbur g
consistently lower than that of any
criminals deters crime, for instance, does
seemingly endless Middle Eastern Address where Lincoln reminds us
that democracy which also recognizes the
not hold up under study; and the end does
conflict finally appears to be approachingthis nation was conceived in Liberty and
Creator as the ultimate authority. The
not justify the means. The consequence
resolution, not through violence, but
"...dedicated to the proposition that all
makers of the Declaration of of this violation of principle is reflected
communication, at long last, between the
men are created equal" and that "this
Independence were astute in drawing a
in the crime statistics of the United
adversaries. nation, under God, shall have a new birth
very clear distinction between that which
States, where murder is so common it
of freedom-and that government of the
is spiritual and that which is religious. does not even make the front pages. Democracy and the United States of
people, by the people, for the people,
And they must have intuitively, if not
America
Because we fail to dif ferentiate principleshall not perish from the earth." (also
rationally, known the marked dif ference
from expediency, the average person
Democracy is eventually being 700). between the power of the two. Religion is
lacks the discernment to understand the
acknowledged universally as the superior
If we examine the actions and statements
often associated with force, sometimes
dif ference between patriotism and
form of government. Around the globe
of Lincoln himself during the trying
disastrously so, historically and today;
Patriotism, between americanism and
there is a rising call for freedom; many
years of the Civil W ar, we will find with
whereas spiritual concepts such as Americanism, between god and God,
nations with a heritage of (130) repression
absolute certainty that he was devoid of
loyalty, freedom and peace do not create
between freedom and Freedom, between
are learning the lessons necessary for theall hatred. He had compassion rather than
strife or conflict, much less war. liberty and Liberty. Thus,
"Americanism"
establishment of liberty. Following malice for the South, for he
understood Spirituality is always associated with
is used as a justification by white
conventional science, historians usually
better than anyone else that the battle was
non-violence. supremacy groups (calibrated at 150) and
try to explain such sequences of political
really between man's higher and lower
If we examine the application of the Bill
lynch mobs, just as war mongering
events through an A>B>C causality; this,
natures. He therefore represented the
of Rights today, however, we find that its
throughout history has been conducted in
however, is merely the apparent "self-evident truths" he referred to, and
power in several areas has dwindled. The
the name of "God." The misinterpretation
sequential unfolding of something with a
personally mourned the price that heright to freedom from unreasonable
of liberty as license tells us that many
much greater power, the ABC attractor
knew had to be paid." search and seizure, as well as freedom
people do not know the dif ference
pattern out of which a society evolves. (131) The Declaration of Independence
from cruel and unusual punishment, have
between freedom and Freedom. The power of the United States, or any
states, "W e hold these truths to be self-
both been eroded over the years by
Learning the dif ference between
other democracy, arises from the evident"-that human rights are endowed
expediency. The spirit of the United
principles and their imitators requires
principles upon which it is founded. Thus
by nature of man's creation and are
States Constitution has become experience and educated judgment. The
we can find the basis of power by
inalienable; they do not derive as a fiatsuf ficiently dimmed that laws which are
exercise of such discretion is necessary
examining such documents as the from force, nor are they granted by
any blatantly unconstitutional are frequently
for moral survival in the modern world in
Constitution of the United States, the Bill
temporal ruler. Democracy recognizes
proposed and often passed without a
general, but is imperative in those grayest
of Rights, the Declaration of the divine right of the ruled, rather than
murmur of protest. Pockets of of areas, where ethical ambiguity has
Independence and such acknowledged
the ruler. It is not a right by virtue of title,
totalitarianism exist within government
been elevated from convention to art
expressions of the spirit of democracy as
wealth or military superiority, but instead
itself; our society routinely tolerates
form: the political arena and the
the Gettysbur g Address. is a profound statement of the essence of
totalitarian tactics by both (132) federal and
marketplace of daily commerce.If we calibrate the relative power of each
man's nature, defining principles intrinsic
local agencies, manifested in the
line of these documents, we find the
to human life itself: liberty and the
conspicuous use of intimidation. highest attractor pattern of all, out of
pursuit of happiness. (Mahatma Gandhi's
Unfortunately, we have gotten so used to
63
64
1 1. POWER IN THE
the dif ference between the operation of
low employee turnover, whereas cold and
the success of the Rolls Royce or the
MARKETPLACE
force and power in commerce. impersonal companies have very rapid
V olkswagen Beetle that espousing a
employee turnover. Employee shortage is
philosophy of planned obsolescence
MAN HAS FREEDOM OF CHOICE,Sam W alton, the founder of W al-Mart,
always an expression of a low attractor
rather than enduring quality demonstrates
without which there would be no provides a model of how power comes
ener gy pattern. Critical factor analysis of
a gross miscalculation. Our research
accountability or responsibility. The from aligning with high ener gy
attractor a lar ge cut-rate drug chain that had just
indicated years ago that by following the
ultimate choice, really, is whether to
patterns. The ABC which he conceived
gone Chapter Eleven revealed that the
high ener gy attractor patterns we have
align with a high ener gy attractor field or
has resulted in the A>B>C that is the
few dollars saved by not having extra
already identified Detroit could reclaim
a low ener gy attractor field. The same
rapidly growing W al-Mart colossus. The
employees at the checkout counter the auto market. T ruly creative
weak attractor patterns that have brought
basic principles involved are spelled outregularly cost thousands of dollars in
innovation is required in order to
down governments, social movements
in the book Sam W alton by V ance
sales; such shortsightedness is common
recapture the imagination of the public,
and entire civilizations routinely destroy
T rimble.1
in businesses dominated by low ener gy
and enduring quality must supplant
or ganizations and careers. One makes
In the aisles of many of today's giant
fields. planned obsolescence, as the price of a
one's choice and then takes the stores there seem to be no employees
new car approaches twenty thousand
consequences. whatsoever; the gross indif ference to
T o be a success it is necessary to
embrace and operate from the principles
dollars. Nowhere are these consequences morecustomer goodwill is shocking. W al-
that produce success, not just imitate the
Sensibly enough, not many Americans
dramatically visible than in the realm of
Mart's employees, in contrast, are trained
actions of successful people. T o really do
are happy to lay out such sums in full
business. Nowhere else, however, could
to be accommodating, warm and
what they do, it is necessary to be like
knowledge that that investment will
failure be more easily avoided if a few
ener getic, to reflect a humane ener gy
they are. Companies that have imitated
shortly be lost to obsolescence. basic concepts were clearly understood. field in their workplace. Their jobs have
some of W al-Mart's features in hopes of
Obviously, what the depreciating car
Attractor fields can be quickly calibrated


 about salt in chapter 12. Please bear in mind, these letters are real-life stories. They are not "anecdotes." We  do not need statistics to
convince people of the efficacy of water, when the body is demonstrating an urgent need for it. Whos e fault  is it that
the human  body's regional calls for water, and its programs of adaptation to dehydration, have been labeled as
disease conditions? Is there any plausible reason w hy, for eva luation of n atural treatment procedures, we should
adhere to the self-serving methodology and the yardstick of the pharmaceutical industry? Their inaccurate
assertions have until now cau sed so much pain and agony for people who se bodies were only crying out for water!ASTHMA AND AL LERGIES
It is estimated that 12 million children suffer from asthma, and several thousand die every year. Let us declare an
end to asthma in less than five years. Let us save children from th e constant fear of suffocation because they do not
recognize they are thirsty for water! Asthma and allergies are indicators that the body has resorted to an increase in production of the neurotransmitter
histamine, the sensor regulator of water metabolism and its distribution in the body. It is recognized that asthmatics h ave an increase in histamine content of their lung tissue and that it is the histamine
that regulates the bronchial muscle contraction. Since one of the sites for water loss through evaporation is in the
lungs, bronchial constriction produced by histamine means less w ater evaporation during the act of breathing—a
simple natural maneuver to preserve the body water. Histamine is an agent that, apart from its wat er regulatory role, has responsibilities for antibacterial, antiviral, and
anti-foreign agents (chemicals and proteins) defense systems in the body. At a normal level of water content of the
body, these actions are held at an imperceptive or unexaggerated level. At a dehydrated state of the body, to the
point that the histamine activity becomes exaggerated for wat er regulation, an immune system activation of
histamine-producing cells will  release an exaggerated amount of the transmitter that is held in storage for its other
functions. It has been shown in animal models that histamine production in histamine-generating cells will decrease with an
increase in the daily water intake. Both of these conditions should be regulated with an alert and determined
increase in water intake. On average, these conditions respond after one to four weeks of water regulation of the
body. Mr. Peck, an asthmatic sin ce childhood, who also became sensitive to all sorts of "allergens," is no longer in fear of
these health problems. Mr. Paturis also testifies to the fact that his wif e's allergic condition became less problematic. Jose Rivera, M.D., had for years su ffered from allergies and asthma. He was severely allergic to cats. In fact, he
would never go to a house where a cat was also kept. It seems he at one time got very sick after being exposed to a
cat. As a  result of using the new information about the relationship of dehydration to excess histamine production in
the body, he has totally recovered from both of these conditions. To  top it all, he now treats asthmatics with water
and salt. His letter is on the next page. Priscilla Preston's letter you have already seen. Joanie Winfield's letter is also printed below. I  only discuss these
persons because their letters testify to the fact that increased daily water intake has provided total relief from
asthma and allergies in grown persons, even after many years of suffering from the problem. Jose A. Ri vera M.D. Lecturer/Member Ad visory Bo ard International Federation of Holistic Medicine
Liberty Square Medial Center
501 North 17th Street • Suite US)
Allemom, PA 18104
(610)776-7639
1/6/95
Dr. F. Batmanghelidj Global Health Solutions
Falls Church, VA. 22043
Dear Dr. Batmanghelidj
This letter is in appreciation for the information that you have presented concerning water dehydration and asthma. As you  recall I have had adult onset asthma since I was In college and have had many bouts of anaphylaxis whi ch
were life threatening. Due to the information that you have provided I have been able to ameliorate and cure my own asthma with water
and salt intake. I have been asthma free for approximately 1.5 years and have not had any re actions to the
allergens of the past. The information has been most helpful in making me aware of when and how to drink wat er and take salt in order to
hydrate myself and prevent any recurrence of asthma. Also, I have been able to advise other patients with  respiratory and allergen problems In how to  Increase their wat er
and salt intake safely, and to my amazement the amelioration has been dramatic. Thank you sir for giving me and others the breath of life thru something so simple as water and sail
Sincerely,
Jose A. Ri vera M.D. Joanie Winfield
206 West Prospect Avenue
Pittsburgh, PA 1 5205 (412) 922-1625
July 18,   1994
Fereydoon Batmanghelidj, M.D. 2146 Kings Ga rden Way
Falls Church VA 2 2043
Dear Dr. Batmanghelidj:
I am writing this letter to thank you  for sharing your discovery about the need for water with your readers. I have
benefited greatly from following your advice on water intake. The changes in my health have been very noticeable. Asth ma used to be a major health concern of mine. Since I
have been drinking enough water, however, I have been able to breath fine without the use of any medicine. What a
difference this has made in my life. There have been other benefits as well, such as softer skin and increased
mental awareness. I am so happy to have read your Book, and I share your advice with as many people as I can. Once  again, thank
you for you r help. Sincerely,
Joanie WinfieldDo not forget, if concentrated blood reaches the lungs, local histamine production is a natural and automat ic
process. Its exaggerated release will promote bronchial constriction. If you suffer from asthma or allergies, increase
your daily water intake. Do not over drink thinking you can undo the damage of many months or years of
dehydration by excessive intake of water in a few days. You need to drink a normal amount every day—eight to ten
8-ounce glasses—until full hydration of the body is a chieved over a longer period of time. Reduce orange juice intake to one, or at most two, glasses a day. The potassium content of orange juice is high. High loads of potassium in the body can promote more than usual histamine production. In asthmatics, this point
should be kept in mind. Mary B. is one of the administrators in a government department that is responsible for the health care system of a
major city. She suffered from asthma for many years. She no longer enjoyed her wal ks in the parks. Shortness of
breath deprived her of the joys of walking. It just so happened that one of my colleagues at the Foundation for the
Simple in Medicine became aware of her problem. Resp onding to the recommendation to drink water, she indicated
she was taking ample water. When she was asked to define her daily water intake, it came to light she was drinking
many glasses o f orange juice and was counting her juice  intake as water intake. It was explained to her that
although orange juice contains water, i t cannot be assum ed it replac es the needs of the body for pure and simple
water. She accepted the advice to cut the juice intake and increase her water intake. Within days her shortness of
breath improved. The last time we heard from her, she was apparently clear of her asthma. Let me explain another very important issue in asthma—the role of sal t. When there is water shortage, the body
begins to retain salt. In some people, the salt regulatory mechanisms a re inefficient. Add to this physiological
problem bad education about dieting and salt-free diets that have become established trends in our society. In
certain people, salt shortage in the body can occur and become symptom-producing in exactly the same way as
water shortage, such as some arthritis pains. It is my understanding that in severe asthma attacks, salt shortage is a
major contributing factor. I would like to share an important secret with you. Salt is a natur al anti histamine. People
with allergies should begin to increase their salt intake to prevent excess h istamine production. Water is needed in the lungs to keep the air passages m oist and prevent them from drying up when air goes in and
comes out. In dehydration, mucus secretion protects air passag es from drying, m the first stages of asthma, mucus
is secreted to protect the tissues. There comes a time that much mucus is se creted and it stays put, preventing
normal passag e of air through the airways. Sodium is a natural mucus break er, and it is normally secre ted to make
mucus "di sposable." That is why phlegm is salty whe n it comes in contact with the tongue. Salt is needed to break up the mucus in the lungs and render it watery for its expulsion from the airways. In
dehydration, and in conjunction