Why did I want it to go?’ Passion is the flow of life, in all
its natur al exuberance. Passion doesn’ t just fade; it gets blocked, and you
have to ask why you blocked it.” I didn’ t wait for Amy to answer, since she
looked baffled. “The answer, almost always, is rooted in the past. To a
surprising extent we have all learned to approach passion with caution, as
something that may hurt us. An unconscious censor inside your mind
decides whether it is permissible for you to feel passionate or not.”
“I’ve always suspected that Fred thinks I’m cold,” Amy said. “We used
to disagree a lot about how much sex is ‘normal.’”
“Meaning that you got tagged as wanting too little?” I asked. Her silence
was answer enough. “This issue of how much sex is too little or too much is
a diversionary tactic,” I said. “Normal is however much two people feel
comfortable with, as long as there is love. Could the real issue  be that sex
wasn’ t so good for you, so you gradually wanted less of it?”
“Fred’ s not the champion he thinks he is,” Amy said with sudden
resentment. She stopped herself, biting her lip.
“Fred’ s very competitive,” I pointed out, “and performance is extremely
important to such men. Tendern ess doesn’ t come easily to them, nor does
sensitivity to their partners. But the blame can always be shifted by
claiming that the woman is unde rsexed or that the man has too much libido.
Again the real issue isn’t too much or too little. It’s how much emotion you
feel safe expressing through sexual activity—in other words, how much you
judge against passion.”
“I don’ t judge against it,” Amy protested.“You judge against your emotions, which amounts to the same thing,” I
said.
Sex is always about emotions. Good sex is about fr ee emotions; bad sex is about blocked emotions.
“So what is it that blocks the flow of emotion? This blockage is felt as
boredom, which is what both you and Fred feel.”
“Maybe I am just boring,” Amy said.
“No, that is guilt, which is holdi ng back a lot of anger,” I said. “Boredom
is never  a primary feeling; it arises from a much more basic response, an
inner hurt that has disconnected you from yourself. Boredom begins when
you allow yourself to feel little or no emotional stimulation, and from there
stem the reactions of dullness, lethar gy, and depression.
“Listen,” I said. “Everything you want from Fred you can give yourself.”
Amy looked at me with disbelief. “Pinning your frustrations on your mate is
like pinning your happiness on him, only in reverse, and neither will work.
Where are you going to find passion if not in yourself? Having found it, you
can give to Fred in the way you want him to give to you. That is always the
solution.”
I sugges ted that we leave Fred entirely out of it for the moment and talk
more about emotions. “How do you feel about yourself right now?” I asked.
“I’m afraid to tell you,” Amy said with a twisted smile.
“Because you’re going to say ‘boring,’ right?” She nodded. “Boredom is
a kind of numbness,” I pointed out. “A person who says, ‘I have no
feelings’ really means, ‘I can’ t find my feelings anymore.’”
Clearly I had struck a chord. Amy began to tell me of nights when she
was afraid she felt nothing for Fred, when their lovemaking was so
perfunctory that she couldn’ t wait for it to be over.
“But what was the feeling you were pushing aside?” I asked. “If you look
deep enough you’ll find that it was hurt. That would be the most natural
feeling for anyone—man or woman—whose partner isn’t really making
love. Love is not about orgasm; it’s about surrender to the other  person, and
Fred doesn’ t sound like he was ever capable of surrender.”
“I’m not sure he knows the concept,” Amy said softly. Clearly no one
had told Fred that noticing someone else’s emotions is the essence ofcommunication. But it struck me that Amy’ s feelings, or lack of them, had
to be addressed first.
“Let’ s try to understand something,” I suggested. “Why do you feel one
way and somebo dy else another? We have to go back to this whole question
of boundaries. In most cases early childhood taught us that being cold and
self-contained was preferable to being emotional. Passion came to be
equated with emotions that were ‘too much’ for your own good. Children
are taught to respect the emotional boundaries imposed by parents. This
teaching usually isn’ t direct, but it doesn’ t have to be. W ithout being handed
a textbo ok, a young child quickly learns to recognize when she is crying
‘too much,’ laughing ‘too hard,’ or being ‘too noisy.’”
Yet by nature all emotion is spontaneous, which means that an emotion
like crying or laughing will run its course if allowed to. There is no such
thing as crying too much—we simply cry until we are through,  and we are
through when the underlying energy of hurt has spent itself. Likewise there
is no such thing as laughing too hard or getting too angry or grieving
beyond measure.
The limits we impose on all our emotions originated with the discomfort
of our parents. We formed our boundaries by reacting to theirs. They also
were taught as children to recognize when an emotion was “too much.”
Their sense of appropriateness was inherited, and they had little choice but
to pass it on.
“What this means,” I told Amy, “is that your emotional life isn’t
completely yours. It comes to you secondhand and even thirdhand. Every
tear you shed, every angry outburst, every peal of laughter reflects the
emotional comf ort range of parents and grandparents, people who are not
yourself.”
My sudden emphasis startled Amy. She reflected for a moment. “So what
am I supposed to do—go wild, lose myself? I’m too old for those games.”
“I’m not saying that all emotion al displays are appropriate no matter how
extreme. If we had been allowe d to discover our emotions without outside
inhibition, they would not run to extremes; nature respects its own limits.”
A medical parallel can be made to blood pressure. When the body needs
to call upon it the vascular system contracts and dilates, resulting in very
high blood pressure when you are excited or exercising heavily, for
example, and lower blood pressure for periods of relaxation or creativity.These are extreme variations from “normal” blood pressure, yet they are
entirely natural. The body know s how to accommodate its need s regardless
of what we arbitrarily deem normal. Nature’ s definition of normal  is
whatever your system needs at any given moment in order to remain in
balance.
Emotions are released to restore balance in the psyche, and if left to its
natural mechani sms the psyche has no difficulty determining  when it is
appropriate to laugh, cry, burst out in anger, or tremble with fear. The
connection with passion is this: passion is just the free flow of natural
emotional ener gy.
“What this would all suggest,” I said, “is that emotional therapy is in
order here. But what if Fred doesn’ t think there’ s a problem?  What if he
finds it too threatening to explo re emotions? Instead of depending on him,
let’s look at passion from a spiritual viewpoint, with the aim of seeing if
you can regain your passion. Ultimately, isn’t that the problem? Fred’ s
response is merely a reflection of what is going on inside you spiritually.”
Hesitantly Amy  agreed to go in this direction. It was clear that long-
standing emotio nal difficulties in her marriage weren’ t going to be solved
by having a talk with me, but the spiritual issues ran much deeper than
emotion.
“If we could peel away the level of negative feelings inside you,” I said,
“we would expose a deeper core. What is this core made of? There are
many related factors—beliefs that separation has to occur, habits of being
isolated, old defeatism that prevents you from trying to reconnect. But if we
look at all these levels, a surprisingly simple diagnosis emer ges.”
We feel bor ed when we can’ t admit that we have desir es.
“Unless desires are allowed to run their course,” I said, “existence feels
futile. Y our mate didn’ t inflict this condition on you; it is your own creation.
Futility is a depressed condition that signifies, ‘What I want doesn’ t matter.’
This in turn is tied to similar beliefs, such as ‘What I feel doesn’ t make a
difference’ and ‘What I say doesn’t get heard.’ The common thread linking
all these  versions is that you are powerless. Someone with no power feels
that desire is hopeless, since it will never be fulfilled; therefore why bother
to have desires in the first place?”Amy is an intelligent woman, and the fact that she had subordinated her
power to Fred was not lost on her. As is true of most depressed  people she
had no Shakti of her own. The five powers all of us should take strength
from were greatly diminished in her.


 coarse bran
water, honey water or oil and their like.
Also  light  food,  such  as  nourishing  fluids mixed
with sugar, bee honey, barley soup, toasted rusk, soaked
twice, or thin biscuits as  prepared for sick people.
We can also include here su ch medication as is also
taken in good health, like th e drinks used by healthy
people—oxymel, rose and lemon water, violets and the
like—and the syrups that are of equal quality, such as
rose sugar, violet sugar and myrobalan jam.

THE COMPOUND DRUGS
In the same fashion we must take the fluids
compounded out of light and reliable drugs, such as
licorice, coriander, oxtongue, endive seed, eryngo leaves,
panicaut, asparagus root, rind of lettuce root, fennel root, celery, cucumber seed, portulaca, portulaca oleracea,
sugar melon, althea wood and seed and their like. And
other drinks that are compounded from the fruit, seeds
and flowers that healthy pe ople take, and the tamarind
drink. All these medicaments are light. When they reach
the proper place they will re store the health of the
debilitated patient and will cure the stronger one for a
long time. Even if they miss their aim, they will cause no
death or severe injury. Most  of the physicians rely on
such a system, avoiding doubt in search for perfection.

PURGATIVES
The purgatives such as hiera picra, agaricon and
operculina turpethum and their like, such as cassia fistula,
are of medium quality, not t oo strong and not too weak.
Cassia fistula, though it frequently causes tenesmus, has a
sure effect. Agaric is al so a sure purgative, but
occasionally it hurts with its sharpness and its
dehydration, when we have to remove fluids from the
entire body or from one orga n. Equally injurious to men
with a warm constitution may be hiera picra and triphylla.
They often produce too extensive a reaction.
When we warned against indiscriminate medication
with the theriac Mithridatic even when advised by an experienced physician, we had in mind the sick only. As
to those of good health, it ha s already been mentioned as
a good health rule to take the theriac every ten days.

NOTHING ABSOLUTE IN MEDICINE
The physicians have already mentioned that there is
nothing absolute in medicine and that everything depends
on specific conditions, as when they advise one to take
the theriac every ten days for the health's sake.
It is not proper for one who has a warm constitution to
take [the theriac] or to take it in the summer or in a period
of great heat or when the stomach has any trace of a bad
moisture.

EMETICS
And when it is said that to vomit once or twice a
month is good for the health, this is so provided a man
has no weakness in his chest or fullness or pain in his
head. Vomiting is of no help when it is very cold. And
every time it is allowed, it is under the conditions we
have mentioned.
We have advised employing light medications and we
mentioned some of the appe rtaining regulations. If one cannot find a very experienced physician, he may turn to
any physician he can find, if  there is no alternative.
Sometimes even a small amount of a medication will be
injurious if the physician errs  and applies it to the wrong
place.

GALEN : WATER IS AMBIVALENT
Galen has already explained to us that sometimes he
tells a patient to drink wate r until saturation, in order to
cause perspiration, soft stools, absence of fever and
perfect health. And sometimes if one is allowed to drink
water when it is improper for him, it can cause the
patient's death or a chronic disease from which he can
never be cured. And the conditions in which the drinking
of water is allowed or prohibited have already been
explained.
And as with drinking water, [one must be careful one
understands] how careful we have  to be in drinking other
fluids. When it is time to drink and we do not know
whether to permit the drinking of water or not, one may
take the normal amount to which he is accustomed. In the
same manner if we are not certain whether to give a
patient food or prevent him from taking it, we should give
him a small amount of it. When one cannot reach a very intelligent physician,
one should follow the habits he is accustomed to when he
is well, but take only a little of  what he usually takes. One
must be careful always to pr eserve the strength of the
patient while he is taking nour ishment. It is advisable to
take light nourishment, if he is allowed to take any, such
as chicken soup, meat broth, th e yolk of a soft-boiled egg
and wine, or even a little heavier food, such as chicken
meat.
One must never forget to strengthen the physical
powers with food and the em otional powers through the
aroma of warm fragrant i ngredients, such as musk,
amber, basilicon, and lignaloes for illnesses accompanied
by a feeling of cold, and by co ld ingredients, like those
prepared from roses, nilufa r, myrtle and violets, in
illnesses accompanied by warmth.

THE ROLE OF MUSIC
And in order to strengthen the vital powers, one should
employ musical instruments a nd tell patients gay stories
which make the heart swell and narratives that will
distract the mind and cause them and their friends to
laugh. One should select as attendants and caretakers
those who can cheer up the patient. This is a must in every illness. In the absence of a physician one must
figure it out himself.
The physicians have advised every physician that if he
can manage to control the illness with diet alone, he
should not employ medicaments, and if he cannot
accomplish this without medical healing, he should
employ ordinary medical means, such as a medical
regimen and therapeutic foods. If this medical regimen
does not help, one can try light medication: if it helps, it
is good and if it does not help the patient, one may
undertake stronger and stronger measures.

COMPOUND DRUGS
If one can manage well with one individual drug, one
should not use a compound one; or one should use a
medication which is compounded of the fewest possible
ingredients. One should use medications compounded of
multiple ingredients only when  compelled to do so. All
these provisions are made when one is regulated by a
good physician and this is even  more the case when there
is no physician at all. One should be careful not to
employ strong medications or many medicinal
ingredients. It is best to be  satisfied with ordinary and mild care. This is the amount we found proper to write on
this topic.

CHAPTER III

The Care of My Lord in Particular, According to
the Condition He Complains of

It has been the consensus of medical opinion that the
foundation of health is that th e excrements should be soft
and if they are hard one should make them soft. Their
retention produces very bad fu mes that enter the heart and
the brain and cause dehydrati on and confusion of the vital
spirits. They produce bad t houghts, apprehensiveness and
exhaustion and prevent the e limination of superfluities
from digested materials. A special effort is needed to
soften the stool.

IBN ZUHR ON LAXATIVES
Ibn Zuhr, let God remember him for good, said: The
best way to soften the stool is by taking a fluid of rhubarb
and tamarind. Your insignificant servant was told of my
lord's disposition, that it is  good for him to soften his
stool with amaranth prepared in a fat chicken with saffron seeds, sugar, lemon water and mangelwurzel, that were
boiled with it, without dis carding the water. And he
should make it a habit during a meal to eat first green
leafy vegetables spiced with a sauce made of barley and
good oil. After this my lord can eat whatever he wishes.
And when he has finished his meal he should suck on
quinces, pears, an apple or a pomegranate with its seeds.
And the vegetables which my lord takes should be, first,
beets, mountain spinach, spinach  or rape-wine, whichever
he has, mixed in good olive oil and barley sauce.
But if he has to soften his stool with medication, he
should take a gram of good rhubarb and pound it, and an
ounce of the tamarind fruit, pur ified and cut as thin as
possible, and soak them overnig ht in a liter and a half of
water, boiled well and simmered. In the morning it should
be strained over three ounces of filtered syrup of roses.
After he takes this he shoul d abstain from food until the
completion of six hours from the rising of the sun


 adds a pronounced
auto-toxin stimulation to that coming from overstimulating
habits, and completes a vicious circle. This complex stands
for a disease -producing Toxemia, which will be permanen t
except as toxin crises —so-called acute diseases —lower the
amount of toxin, again to accumulate and continue until the
habits that keep the body enervated are controlled. Perfect
health cannot be established until all enervating habits have
been eliminate d.

DEFINITION of Toxemia and crises of
Toxemia: —In the process of tissue building —
metabolism —there is cell building —
anabolism —and cell destruction —catabolism.
The broken down tissue is toxic and in
health —when nerve energy is normal —it is
eliminated from the blood as fast as evolved.
When nerve energy is dissipated from any
cause —physical or mental excitement or bad
habits —the body becomes enervated, when
enervated, elimination is checked, causing a
retention of toxin in the blood or Toxemia.
This acc umulation of toxin when once
established will continue until nerve energy is
restored by removing the causes. So -called
disease is nature’s effort at eliminating the
toxin from the blood. All so -called diseases are
crises of Toxemia.
 Introduction to Tox emia

   THE medical world has built an infinite literature without
any (except erroneous and vacillating) ideas of cause.
Medicine is rich in science, but now, as well as in all past
time, it suffers from a dearth of practical ideas. The average
doctor is  often educated out of all the common -sense he
was born with. This, however, is not his fault. It is the fault
of the system. He is an educated automaton. He has facts —
scientific facts galore —without ideas. Ford has mechanical
facts—not more, perhaps, than  thousands of other
mechanics, but he joined them to an idea which made him a
multimillionaire. Millions have facts, but no ideas.
Thousands of doctors have all the scientific data needed,
but they have not harnessed their science to common -sense
and philo sophy.

   Without a clear conception of cause, cure must remain
the riddle that it is.

   The late Sir James Mackenzie —while living, the greatest
clinician in the world —declared: “In medical research the
object is mainly the prevention and cure of dise ase.” If
cause is not known, how is prevention or cure possible —as, for example, by producing a mild form of smallpox or other
so-called disease by poisoning a healthy person by
introducing into his body the pathological products of said
disease? Certainly  only pathological thinking can arrive at
such conclusions. Vaccines and autogenous remedies are
made from the products of disease, and the idea that disease
can be made to cure itself is an end -product of pathological
thinking. This statement is not so in congruous after we
consider the fact that all search and research work to find
cause by medical scientists has been made in dead and
dying people. As ridiculous as it may appear, medical
science has gone, and is still going, to the dead and dying to
find c ause.

   If prevention and cure mean producing disease, surely
prevention and cure are not desirable. If prevention can be
accomplished, then cures will not be needed.

   At the time of his death, Mackenzie was laboring to
discover prevention. A more w orthy work can not be
imagined. But the tragedy of his life was that he died from
a preventable diseases he could have cured the disease that
killed him if his conception of cause had been in line with
the Truth of Toxemia —the primary cause of all disease.

    In spite of Mackenzie’s ambition to put the profession in
possession of truth concerning prevention and cure, he died
without a correct idea of even in what direction to look for
this desirable knowledge’ as evidenced by such statements
as: “Our pro blems being the prevention of disease, we
require a complete knowledge of disease in all its aspects
before we can take steps to prevent its occurrence.” There
is the crux of the whole subject. It is not disease; it is cause
“in all its aspects” that we ne ed to know before we can take
steps to prevent “disease.” Mackenzie stated the following
concerning diagnosis:

   But it appears to be unlikely that in the present
state of medicine there would be any great
dissimilarity in the proportions of diagnosed an d
undiagnosed eases in many series of investigation
such as we have made. The proportion depends, not
on the skill or training of individual practitioners,
but on the unsatisfactory state of all medical
knowledge. The similarity of the statistical records
from the institute and from private practice goes
far to support this view. In spite of the additional
time given at the institute to the examination of
cases which are undiagnosable in general practice,
and the assistance given by the special
departments —clinical groups —in their
investigation, they remain profoundly obscure,
although we know that it is from among them that there will gradually emerge the cases of advanced
organic disease and the end -results which form so
large a proportion of the inmates o f hospital wards.
And the tragedy is that many of them suffer from
no serious disabilities, and might, but for our
ignorance, be checked on their downward course.

   Isn’t this about as sharp a criticism of medical
inefficiency as Tilden has ever made?

   This brings vividly to mind the statement, made only a
short time ago, by Dr. Cabot, of Boston, that he himself
was mistaken in his diagnoses about fifty per cent of the
time—that he had proved it by post -mortems. Such a
statement as this, coming from a  man of his standing,
means much. To me it means that diagnosis is a
meaningless term; for, as used, it means discovering what
pathological effects —what changes —have been brought
about by an undiscovered cause. Diagnosis means, in a few
words, discovering effects which, when found, throw no
light whatever on cause.

   Again I quote Mackenzie: “The knowledge of disease is
so incomplete that we do not yet even know what steps
should be taken to advance our knowledge.” This being
true, there is little excuse  for laws to shut out or prevent
cults from practicing less harmful palliations. How many  reputable physicians have the honesty of Sir James
Mackenzie?

   In spite of Mackenzie’s high and worthy ambitions, he
could not get away from the profession’s ste reotyped
thinking. The early symptoms of disease he declared held
the secret of their cause, and he believed an intense study of
them would give the facts. But functional derangements are
of the same nature and from the same universal cause that
ends in al l organic so -called diseases. All so -called diseases
are, from beginning to end, the same evolutionary process.

   The study of pathology —the study of disease —has
engaged the best minds in the profession always, and it
surely appears that the last word m ust have been spoken on
the subject; but the great Englishman believed, as all
research workers believe, that a more intense and minute
study of the early symptoms of disease will reveal the
cause. There is, however, one great reason why it cannot,
and tha t is that all symptom -complexes —diseases —from
their initiation to their ending, are effects, and the most
intense study of any phase or stage of their progress will
not throw any light on the cause.

   Cause is constant, ever present, and always the same.
Only effects, and the object on which cause acts, change, and the change is most inconstant. To illustrate: A catarrh
of the stomach presents first irritation, then inflammation,
then ulceration, and finally induration and cancer. Not all
cases run true to form; only a small percentage evolve to
ulcer, and fewer still reach the cancer stage. More exit by
way of acute food -poisoning or acute indigestion than by
chronic diseases.

   In the early stages of this evolution there are all kinds of
discomforts:  more or less attacks of indigestion, frequent
attacks of gastritis —sick stomach and vomiting. No two
cases are alike. Nervous people suffer most, and some
present all kinds of nervous symptoms —insomnia,
headaches, etc. Women have painful menstruation and
hysterical symptoms —some are morose and others have
epilepsy. As the more chronic symptoms appear, those of
the lymphatic temperament do not suffer so much. As the
disease progresses, a few become pallid and develop
pernicious anemia, due to gastric or int estinal ulceration
and putrid protein infection; in others the first appearance
of ulcer is manifested by a severe hemorrhage; others have
a cachexia and a retention of food in the stomach, which is
vomited every two or three days, caused by a partial
closing of the pylorus.


Biblical institute of this city of Guadalajara. Within this study, I found the faith that Jesus gave to me. Then I began to request: "Give me the desire to live Jesus. Take away my tumors, 193 give me my health. I want to preach the word you have revealed to me. Remember I have my daughter and my wife and believe that I need to still do something for them."  Jesus said these words in Getzemani: "That does not become my will, but yours". The answer of my Jesus I did not believe. By the end of January to the present. Because of my work, I was commission to the town of Sn. Martin de Bolanos, Jalisco, in the North zone. There like always, I arrived and I made a visit to a temple of the catholic church of that town. It is my custom that I repeated my request to Jesus Christ.   I even went to eat at a restaurant. I took care of one lady and bought myself food without fat and just vegetables. The lady ate with me and she asked me, are you diabetic? I answered her, yes. Then she asked me, when I finish, might I say something? I answered, yes why not? She said after we finish our food.  I ate quickly and I asked the lady about her comment. She said to me: I am diabetic and have been almost blind, but thanks to GOD and Urine I see well. I could not see 5 meters away. Please, I would like to take you to see a video with a teacher who lives close. I accepted and we arrived to the teacher, who took care of us and she gave her testimony of which she alleviated herself of hypertension with the Urine-therapy. The video did not have it, but she explained to me how to initiate the method of Urine-therapy.  After returning, I spent several days thinking. Then I included and understood that everything was not chance but that it was the answer of God to my request.   I initiated my method of Urine-therapy (first thing in the morning). From the second day I felt best for the therapy to be routine. I felt very well.  FIRST FAST: I was taking drugs for the sugar and high blood pressure. The second day of fasting at night I felt bad. I went to the emergency room of the hospital and they took a blood sample of me and my glucose level was at 110. The blood pressure was also low for me, {Normal}. The following day I was with the family doctor to whom I explained the method with Urine therapy. He said to me, it is your decision.   I reduced my allopathic drugs by half as I gained control of my health. I now had feeling in my hurt thumb. I could now breathe well from my nose. The small ball of my tumor was smaller. I no longer had sourness in my stomach. I felt better, reanimated, I saw my daughter and my wife with interest, as they used to be in previous days. Some symptoms are hard to live with but not impossible like before. I do not have all the data that the teacher Sonia commented on. I knew in the community that Sonia Rodriguez 194 gave lectures in the temples. I did not obtain full information until I asked in a bookstore for 'The Water of Life' or 'Urine-therapy'. I also bought the book of 'Uroterapia of Chemistry' by Sonia Rodriguez which I read.  SECOND FASTING: Now I had more information, thanks to that fabulous book. Now with my symptoms I would pass them more with a conscious opinion as everything in life we must experiment to live. I did my fasting completely. Just as in the first fast, I still had complications by with the drugs (1/2 doses), that I still took.   I decided to now suspend the drugs totally. I did it and to this date I no longer take a single tablet. Only Urine. In this second fasting I still followed with doubts. I started this fasting on Holy Wednesday, Thursday and Friday. I spoke on the telephone to Paradise of Health and left a message on the answering machine, because now were the holy days. Monday of Passover, I received a telephone call from Sonia, who gave me the attention to call me back. I congratulated her for that charisma that God has given to her. You can listen and feel a special peace in her that you do not find every day. I told her my doubts. She invited me to one of her conferences which I wanted to listen and had several dates to choose from.  THIRD FASTING TIME: I did not have problems, my sugar analysis and hypertension is now normal and I am going to the hospital to only check my counts. I sleep and breath well. The tumor is almost disappeared in my thigh. My thumb of my left hand now moves without a problem. I feel healthy and positive. When I go to get tests at the hospital, I see people who leave with a pile of medicines. It makes me feel like putting a great signboard on my chest that: God says 'I love you, drink your Urine'  From my personal experience, consider if you do drink your Urine, faith is due to you and God is going to heal you. Do it in the name of Jesus. It is worth the trouble to remember a Biblical appointment:  'Everything that you do in the name of Jesus, no matter how difficult, it will be granted to you.'   The works of mercy of God, will manifest. I would not feel well if I didn't give my own testimony. To those who read this, it is not enough to just read. Dedicate to live your own testimony. Cure yourself with your own medicine that is within you."  World-wide Case Histories of Urine Therapy by Gary Ward  195 TUMOR OF JAW  “A woman’s right cheek was swollen and there was pain. There was tumor on the jaw. After a few days of cillage medicines when there was no relief she was sent to the Head of Patna Cancer War. After 15 radiation exposures, there was still no cure.  She began auto-urine massage, fasting, urine-drinking, urine packs and other skin applications of urine. The fast was broken with grapes and fruit juice. She eased back into soup, milk and bread, continuing her urine-drinking. After 10 days there was 80% relief from pain and swelling. The hardened cheek became soft. The swelling opened up and released pus. The body regained its strength.”  from Manav Mootra by R. M. Patel  TUMOR OF LIVER   Ms. I.A., Israel "In 1988 a tumour was discovered on my liver. Since I was already familiar with urine therapy and had often used it, I immediately decided to start drinking my urine. After a period of fasting of almost 4 weeks on predominantly urine and water and occasionally some juices, the whole tumour was gone. In this period I also worked on non-physical levels to support the healing process. The doctors concluded their diagnosis must have been wrong. Nobody will ever know for sure whether it was just an abscess or cancer, because I had refused to do a biopsy on me. Anyway, I recovered quickly and in the last week of my fast I even often swam a couple of kilometres a day. I believe that God has separated urine from the feces so we can take the urine in again fresh, pure and sterile- whenever we need it; as a preventative, but also to remind us that not everything is the way we think it is.... " (From: The Alchemy of Urine; From Witches' Brew to the Golden Elixir; A Diary, Immanu-El Adiv, Jerusalem (Israel) 1992, version shortened by author)  TUMOR OF NECK  “My wife got 12 tumours on her neck. The doctor gave prescription of medicines worth Rs. 100/- I began giving her urine treatment and only in four days she was normal.”  Manav Mootra by R. M. Patel  TUMOR OF PENIS 196  “Shri  L. N. Tandel (Colombo, Ceylon) could not only cure pain in the stomach hut also a few tumors on his penis by urine treatment.”  Manav Mootra by R. M. Patel  TUMOR OF THROAT  “My mother is 44. She has tumours on both sides of her throat. Similar growths had developed three months before also. Doctors then had diagnosed them as early sage of T.B. The right side growth was operated upon but to no avail.  The tumors, two months later, started to dissolve and my mother’s condition improved. The treatment and dietary restrictions were strictly being followed.”  from Manav Mootra by R. M. Patel  TUMOR OF THROAT  “Shrimati Rajani is a widow and is a nurse in Dhariwal (Punjab). Her daughter Chanchal Kumari aged eleven had four tumours on throat. On her mother’s persuasion the young girl started urine treatment. She took urine orally twice a day and rubbed it on the body once a day. The urine massage was done by her mother. In two months the girl was cured and all her growths on her throat disappeared completely.”  Manav Mootra by R. M. Patel  TUMOR OF UTERUS  “Maria K. started drinking 2- 4 ounces of urine two to four times a day, she used pure urine rectal implants, vaginal douches and the ultimate universal remedy because she wanted a babe. However she had fibroid tumors in the uterus and the chances of conceiving and having a babe were slipping away at 29 years of age. She was desperate by the time she heard about


 extended fasts who were unable
to walk for exercise, or so weak they were unable to even walk to the bathroom, but these people were critically ill when the y
started fasting, and desperately needed to conserve what little vital force they had  for healing.
    Most people who are not critically ill need to walk at least 200 yards twice a day, with assistance if necessary, if only to move
the lymph through the system. The lymphatic system is a network of ducts and nodes which are distributed th roughout the body,
with high concentrations of nodes in the neck, chest, arm pits, and groin. Its job is to carry waste products from the extrem ities to
the center of the body where they can be eliminated. The blood is circulated through the arteries and v eins in the body by the
contractions of the heart, but the lymphatic system does not have a pump. Lymphatic fluid is moved by the contractions of the
muscles, primarily those of the arms and legs. If the faster is too weak to move, massage and assisted mov ements are essential.
    Lymph nodes are also a part of our immune system and produce white blood cells to help control invading organisms. When the
lymph is overloaded with waste products the ducts and nodes swell, and until the source of the local irrit ation is removed, are
incapable of handling further debris. If left in this condition for years they become so hard they feel like rocks under the skin.
Lumps in the armpits or the groin are prime sites for the future development of a cancer. Fasting, mass age, and poultices will often
soften overloaded lymph nodes and coax them back into operation.
     The Stages Of Fasting
    The best way to understand what happens when we fast is to break up the process into six stages: preparation for the fast, lo ss of
hunger, acidosis, normalization, healing, and breaking the fast.
    A person that has consumed the typical American die t most of their life and whose life is not in immediate danger would be
very wise to gently prepare their body for the fast. Two weeks would be a minimum amount of time, and if the prospective fast er
wants an easier time of it, they should allow a month or  even two for preliminary housecleaning During this time, eliminate all
meat, fish, dairy products, eggs, coffee, black tea, salt, sugar, alcohol, drugs, cigarettes, and greasy foods. This de -addiction will
make the process of fasting much more pleasant, a nd is strongly recommended. However, eliminating all these harmful substances
is withdrawal from addictive substances and will not be easy for most. I have more to say about this later when I talk about
allergies and addictions.
    The second stage, psych ological hunger, usually is felt as an intense desire for food. This passes within three or four days of not
eating anything. Psychological hunger usually begins with the first missed meal. If the faster seems to be losing their resol ve, I
have them drink unlimited quantities of good -tasting herb teas. Salt -free broths made from meatless instant powder (obtainable at
the health food store) can also fend off the desire to eat until the stage of hunger has passed.
    Acidosis, the third stage, usually begins  a couple of days after the last meal and lasts about one week. During acidosis the body
vigorously throws off acid waste products. Most people starting a fast begin with an overly acid blood pH from the typical
American diet that contains a predominance o f acid -forming foods. Switching over to burning fat for fuel triggers the release of
even more acidic substances. Acidosis is usually accompanied by fatigue, blurred vision, and possibly dizziness. The breath s mells
very bad, the tongue is coated with bad -tasting dryish mucus, and the urine may be concentrated and foul unless a good deal of
water is taken daily. Two to three quarts a day is a reasonable amount.
    Mild states of acidosis are a common occurrence. While sleeping after the last meal of the da y is digested bodies normally work
very hard trying to detoxify from yesterday’s abuses. So people routinely awaken in a state of acidosis. Their tongue is coat ed,
their breath foul and they feel poorly. They end their brief overnight fast with breakfast, bringing the detoxification process to a
screeching halt and feel much better. Many people think they awaken hungry and don’t feel well until they eat. They confuse
acidosis with hunger when most have never experienced real hunger in their entire lives. If  you typically awaken in acidosis, you
are being given a strong sign by your body that it would like to continue fasting far beyond breakfast. In fact, it probably would
enjoy fasting long beyond the end of acidosis.
    Most fasters feel much more comfort able by the end of the first seven to ten days, when they enter the normalization phase; here
the acidic blood chemistry is gradually corrected. This sets the stage for serious healing of body tissues and organs. Normal ization
may take one or two more week s depending on how badly the body was out of balance. As the blood chemistry steadily
approaches perfection, the faster usually feels an increasing sense of well -being, broken by short spells of discomfort that are
usually healing crises or retracings.
    The next stage, accelerated healing, can take one or many weeks more, again depending on how badly the body has been
damaged. Healing proceeds rapidly after the blood chemistry has been stabilized, the person is usually in a state of profound  rest
and th e maximum amount of vital force can be directed toward repair and regeneration of tissues. This is a miraculous time when
tumors are metabolized as food for the body, when arthritic deposits dissolve, when scar tissues tend to disappear, when dama ged
organ s regain lost function (if they can). Seriously ill people who never fast long enough to get into this stage (usually it take s
about ten days to two weeks of water fasting to seriously begin healing) never find out what fasting can really do for them.
    Breaking the fast is equally or more important a stage than the fast itself. It is the most dangerous time in the entire fast. If you
stop fasting prematurely, that is, before the body has completed detoxification and healing, expect the body to reject foo d when
you try to make it eat, even if you introduce foods very gradually. The faster, the spiritual being running the body, may hav e
become bored and want some action, but the faster’s body hasn’t finished. The body wants to continue healing.
    By reje ction, I mean that food may not digest, may feel like a stone in your stomach, make you feel terrible. If that happens and
if, despite that clear signal you refuse to return to fasting, you should go on a juice diet, take as little as possible, sip  it slow ly
(almost chew it) and stay on juice until you find yourself digesting it easily. Then and only then, reintroduce a little soli d raw food
like a green salad.
    Weaning yourself back on to food should last just as long as the fast. Your first tentative meals should be dilute, raw juices.
After several days of slowly building up to solid raw fruit, small amounts of raw vegetable foods should be added. If it has been a
long fast, say over three weeks, this reintroduction should be done gingerly over a few weeks. If this stage is poorly managed or
ignored you may become acutely ill, and for someone who started fasting while dangerously ill, loss of self control and impul sive
eating could prove fatal. Even for those fasting to cure non -life-threatening illnes ses it is pointless to go through the effort and
discipline of a long fast without carefully establishing a correct diet after the fast ends, or the effort will have largely been wasted.

Foods For Monodiet, Juice or Broth Fastin g
 zucchini, garli c, onion, green beans, kale, celery, beet greens and root, cabbage, carrot, wheat grass juice, alfalfa
juice, barley green juice, parsley juice, lemon/lime juice, grapefruit juice, apples (not juice, too sweet), diluted
orange juice, diluted grape juice

Less-Rigorous -Than -Water Fasts
    There are gradations of fasting measures ranging from rigorous to relatively casual. Water fasting is the most rapid and effe ctive
one. Other methods have been created by grasping the underlying truth of fasting, namely w henever the digestive effort can be
reduced, by whatever degree, whenever the formation of the toxins of misdigestion can be reduced or prevented, to that extent  the
body can divert energy to the healing process. Thus comes about assorted famous and someti mes notorious monodiet semi -fasts
like the grape cure where the faster eats only grapes for a month or so, or the lemon cure, where the juice of one or more le mons is
added to water and nothing else is consumed for weeks on end. Here I should also mention the "lemon juice/cayenne pepper/maple
syrup cure," the various green drink cures using spirulina, chlorella, barley green or wheat grass, and the famous Bieler bro ths–
vegetable soups made of overcooked green beans or zucchini.
    I do not believe that mo nodiets work because of some magical property of a particular food used. They work because they are
semi -fasts and may be


omach Cancer, 142
strength, 82, 94, 120, 121, 140, 159, 179
sugar, 63, 73, 122, 150, 175, 179
sun burn, 33
sunflower, 66
supplemental metabolic nutrition, 45
surgery, vii, 33, 40, 44, 77, 78, 123, 128,
129, 130, 132, 133, 134, 135, 136, 137,
140, 141, 142, 145, 149, 151, 155, 156,
157, 159, 162, 164, 166, 167, 171, 172,
179
tar in the lung, 33
tax free,  34
tea, 74, 97
Temporomandibular Joint (TMJ)
Equilibration, 76
The N a tio n a l E n q u ire r,  123
the State and Federal Courts of
Pennsylvania, 39
think, 81, 120, 122, 137, 144, 145, 155,
156, 158, 159, 160, 163, 165, 166, 171,
172, 180
Thiogunine, 143
tinnitus, 79
T od ay S how,  123
tone, 92toxic metabolic materials, 46
Toxic Reactions, 74
toxins, 45, 75, 92, 99, 100, 165
tumors, 45, 46, 65, 130, 132, 133, 136,
144, 166, 169, 171
turnip, 68
U.S. Supreme Court, 39
University Law Libraries, 39
University of Edinburgh, 30
unpasteurized goats milk, 72
unpasturized goats milk, 66
unrefined olive oil, 88
Unrefined, organic flaxseed oil, 68, 74
unresectable metastases, 133
Vegetable Juices, 67
vegetables, 30, 63, 140, 148, 150, 167
vinegar, 68, 74, 99
wasting, 46, 178
wheat, 66, 73, 122
white flour, 63, 73
white rice, 74
whole wheat bread, 73
worms, 158
X-ray, 33, 78, 128, 132, 159
X-rays, 130, 133, 135, 1 4 1, 145, 1 5 1, 156,
162, 166, 167, 171
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 166–168
families, dependent vs. independent focused, 194–195
fault-finding, 160, 161–162
vs. doing, 180–181
fear:
of failure, 125–127, 128–129
of unknown, 117–137
feelings ( see also  emotions), responsibility for, 10–15
Fisher, Dorothy Canfield, 195
flexibility, 138
Focusing On Others Line (F.O.O.L.), 144
Franklin, Benjamin, 119238 / Your Erroneous ZonesFrost, Robert, 137
future, idealization of, 24–25, 225
Galileo, 119
geniuses, 118–119
Gibran, Kahlil, 54
government, approval-seeking and, 59–60
growth:
vs. fear of unknown, 137
as motivation, 25–27
guilt:
blaming and, 143
children-inspired, 97–98
church and, 99
culture and, 91, 94–102, 106
dieting and, 100
freedom from, 224
learning from past vs., 91–92
leftover, 92
lover- and spouse-related, 96–97
meaning of, 89–91
origins of, 92–94
parental, 94–96, 194
present-moment living and, 116
prison and, 99–100
psychological payoffs of, 101–102
public behavior and, 100
school and, 98
self-imposed, 92–94
sexual, 95, 100–101
strategies for elimination of, 102–106
typical categories of, 94–101
happiness:
as chosen, 17–19
intelligence and, 8–10
as natural condition, 2, 15
present-moment living and, 23, 234Index  / 239“have-to” behavior, typical, 154–157
Hawaii, 154
headaches, control of, 19
health:
as chosen, 19–21
in fully functioning people, 229–230
as natural state, 2
heroes, hero worship, 143–144, 158, 233
Her Son’s Wife,  195
Hesse, Hermann, 151, 195
Hitler, Adolf, 150
honesty, health and, 230
hoping, procrastination and, 177
Horney, Karen, 148
hostility, as immobilizing, 21
humor, anger vs., 213–214
immobilization:
anger and, 21, 22, 210, 211
avoiding of, 21–22
perfectionism and, 127–129
present-moment living and, 23–25
procrastination and, 177, 188
signs of, 21–22
“I’ms” (self-descriptions), 74–88
antecedents to, 77–79
in blame list, 161–162
categories and neurotic dividends of, 80–83
strategies for elimination of, 85–87
typical list of, 76
vicious circle of, 83–85
indecisiveness, 146–147
independence ( see also  dependency), 189–208
in families, 194–195
in healthy people, 225–226
in marriage, 196, 201
inertia ( see also  procrastination), 178240 / Your Erroneous Zonesinsights, 228–229
repetition of, 4
intelligence:
happiness and, 8–10
in self-image, 36–37
internal vs. external locus of control, 139–143
James, Henry, 25
jealousy, 21, 46, 168–169
Jehovah, 59
Jesus Christ, 59, 119
justice, demand for ( see also  fairness), 164–175
as cultural promise, 165
jealousy and, 168–169
legal system and, 165–166
nature vs., 164–165
in personal relationships, 166–168
psychological payoffs of, 171–173
strategies for elimination of, 173–175
typical forms of, 169–171
Kavanaugh, James, 125
Kierkegaard, Sören, 75
Knots,  31–32
Laing, R. D., 31–32
laughter, anger vs., 213–214
Lawrence, D. H., 77
laws, 138–139
blind obedience to, 150–151
challenging of, 160
learning, 87–88
Lincoln, Abraham, 63–64, 139
Literary Ethics,  163
logic, emotional control and, 10–15
love ( see also  self-love), 28–48
of body, 33–36
definition of, 29–32Index  / 241in marriage, 196, 200, 201
self- vs. other-directed, 31
Marquis, Donald, 179
marriage:
dependency in, 196–203
strategies for maintaining dominance in, 202–203
typical, 197–201
mastery, meaning of, 26
“maybe,” procrastination and, 177
mental health, 2
in freedom from erroneous zones, 222–234
Merlin, on learning, 87–88
Michener, James, 154
Mill, John Stuart, 147
motivation, growth vs. imperfection as, 25–27
Mrs. Warren’s Profession,  26
“musterbation” ( see also  “shoulds”), 148
neurotic payoffs of, 157–158
mysterious, see unknown, fear of
myths:
of education as intelligence, 8–10
of security, 124
of single self-concept, 32–33
of uncontrollable emotions, 10
natural world, love of, 228
Nazi Germany, following orders in, 150
nervous breakdown, 9–10, 119
neurosis, other-directed nature of, 167–168
Neurosis and Human Growth,  148
New Directions,  6
new experiences, openness to, 118–120
new ideas, rules vs., 153–154
obedience, blind ( see also  “shoulds”), 150–151
obligation, in marriage, 196
On Liberty,  147242 / Your Erroneous Zonesorganization syndrome, 154, 231
other-direction ( see also  externally directed behavior):
love and, 31
as neurotic, 167–168
other-worth, 28
“oughts,” see “shoulds”
pain:
control of, 20
thought and, 16–17
parents:
anger of, 211–212
dependency on, 191–195
guilt imposed by, 94–96, 194
past ( see also  “I’ms”), 75–78, 224
learning from, 91–92
neurotic dividends in holding on to, 80–85
strategies for freeing self from, 85–87
perfectionism, 127–129
planning, neurotic, 122–125, 225
“popular songs,” approval-seeking in, 60–61
Post, Emily, 149
Prairie,  75
prejudice, rigidity and, 121–122
present-moment living, 23–25, 163, 222, 224–225, 234
guilt and worry vs., 116
prisons, guilt inspired by, 99–100
problem solving, happiness and, 8–10
procrastination, 176–188, 225
boredom as spin-off of, 181–182
criticism and, 180–181
process of, 179–180
psychological rewards of, 184–185
techniques for elimination of, 184–188
typical forms of, 182–184
progress, rules and, 153–154
Prophet, The,  54Index  / 243psychological support systems, 3
public behavior, guilt and, 100
Puddinhead Wilson’s Calendar,  62–63
questions, for measuring personal mastery, 5–6
rebellion, 151
religion, approval seeking and, 58–59
repetition, in altering behavior, 4, 27
right vs. wrong thinking, 144–147
indecisiveness in, 146–147
rigidity:
prejudice and, 121–122
vs. spontaneity, 120–121
Road Not Taken, The,  137
rules ( see also “shoulds”), 138–163
blind obedience to, 150–151
challenging of, 160
vs. new ideas, 153–154
personal list of, 159
Russell, Bertrand, 119
Sandburg, Carl, 75
Schoenstein, Ralph, 108


, we
possibly re-use and re-absorb a number of vitamins, amino acids, salts,
hormones, etc. as nutrients. Though, this can be especially important
during illness, when diseased body tissue enters the blood and must
therefore be excreted. The filtering process in the kidneys should break
down this tissue to its original materials, after which it can be re-used by
the body to build up new tissue.
2. Re-absorption of hormones.
The basis for this hypothesis is that we can re-introduce these
into the body by drinking or massaging with urine.
Certain hormones have a very specific effect during a healing process.
For example, corticosteroids secreted by the adrenal cortex inhibit
infections and have a positive effect in the treatment of allergies such as
asthma and hay fever, skin disorders such as eczema and psoriasis,
and inflammatory illnesses such as rheumatism.
35 Re-absorption can be a means for the body to generally conserve energy:
re-ingestion of hormones gives the body the chance to re-use
at least a number of these, so that it is not necessary to expend energy
on manufacturing new hormones.
Since proteins are harmed by the acids, pepsins and enzymes in the
digestive tract, the hormones re-absorbed into the body if one drinks urine
will mainly be the small ones which are not proteins (protein-complexes).
The sex hormones, adrenal gland hormones and thyroid hormones will
almost certainly be re-absorbed, the effects of which need to be more
closely researched. The external application of urine to the skin allows
hormones to be re-absorbed by the body without being destroyed.
Massaging with urine is therefore an important complementary component
of urine therapy, as urine is directly absorbed into the tissue.
Enemas are also a good way to prevent destruction of certain hormones by
gastric juices, which is why this method often helps cure allergic disorders
better than when urine is orally ingested.
The same applies for urine injections.
3. Re-absorption of enzymes.
Urine contains many enzymes, which might explain why urine therapy is
effective against arteriosclerosis, heart attack, pulmonary embolism, etc.
Based on research conducted on the enzyme Urokinase, positive results
can be expected from the effects of enzymes in urine as a 'total entity'.
Urokinase causes vasodilation and resembles nitroglycerine in its ability to
strengthen the bloodstream from the coronary artery to the cardiac muscle.
Urokinase is extracted from urine and brought on the market as medicine
on a large scale. Other enzymes are probably active in urine,
but more specific information is not yet available.
. 4. Re-absorption of urea.
Scientists estimate that 25% of the urea in an adult finds its way into the
intestines, where it is decomposed into ammonia by intestinal bacteria.
Some of this ammonia ends up in the liver, where part of it is converted
into urea, and another part is converted into glutamine, an extremely useful
amino acid. According with a report presented by John Wynhausen at the
First All India Conference on Urine Therapy, it is quite possible that urea is
indeed converted into glutamine by ammonia.
Research demonstrates the vital importance of glutamine in the
maintenance and construction of specialised tissue, such as in the brain,
the small intestine and in the growth and activity of the mucous membrane
of the intestinal canal.
Glutamine has a healing effect on ulcers and wounds in the intestinal
canal. The most important function of glutamine, however,
is its ability to strengthen the immune system,
36 and could be an important key in explaining why urine therapy
is such a successful method of treatment.
Another noteworthy application of urea can be found
in the treatment of cancer by Professor Dr. Danopoulos.
He experimented with injecting urea mixed with a saline solution in and
around skin cancer and as a treatment for breast cancer. He also
conducted research on drinking urea dissolved in water in order to fight
liver cancer, and reported positive results.
Danopoulos then began combining urea with creatine hydrate,
another component of urine, and in this way successfully treated
other kinds of cancer.
5. Immunological effect.
Clearly urine is not toxic, although some toxic substances might be
present in urine in small amounts, especially if one is ill.
This small amount of toxic substances possibly contributes to the
effectiveness of urine therapy.
If toxic substances enter the body,
the body's defence mechanisms are called into action.
A similar process takes place when a person is vaccinated.
This stimulates the immune system to manufacture antibodies
(and thus defend the body),
and could be called a homoeopathic or isopathic effect.
Doctor Abele suggests that the presence of antigens and antibodies
in urine strengthens the immune system when urine is re-introduced
into the body. The re-introduction of small amounts of bacteria or parasites
found in urine may stimulate the production of lgE. lgA
(a virus inhibiting substance that prevents micro-organisms
from becoming embedded in the mucous) also plays a role here.
lgA is found in mucous and in excretion products, and therefore also in
urine. Urine therapy increases the production of lgA, which possibly
explains why this therapy has a positive effect on infections of the urinary
passages and the kidneys while other treatments offer little relief.
6. Bactericidal and virucidal.
Although it is not yet entirely clear why urine has a germicidal and
antiseptic effect, it is known that urea plays an important role here.
Ammonia and salt also have a similar purifying effect. Besides killing
bacteria, urine also inhibits or destroys various viruses and fungi.
Scientific research has demonstrated that both urea and ammonia have a
powerful anti-viral effect. Applying urine to a fresh cut or scrape prevents
infection and keeps flies away (important in countries with a warm climate).
Urine compresses from fresh or old urine help to combat infections and
often cause them to disappear. Although urine does not entirely prevent
37 the growth of bacteria in the urethra (infections often arise), it clearly has a
powerful antiseptic effect when externally applied.
Herz also successfully treated infections of the urinary passages with urine
therapy. The positive results can be traced back to the stimulating effect of
the re-ingested urine on the immune system.
As discussed above, in such a case, lgA is produced in greater quantities.
7. Salt therapy.
Drinking salt water serves as an important therapeutic remedy
during certain (fasting) cures.
Salt water is also frequently applied in yoga to clean the body thoroughly
from within and it relieves such illnesses as asthma,
stomach ulcer, indigestion and constipation.
Drinking urine, which is also a salt substance, has the same effect.
This could be an important reason for its success as a therapeutic remedy.
Salt solutions remove old mucous embedded in the mucous membranes.
If one drinks a salt liquid, part of the salt goes into the body, where it
dissolves the surplus of mucous in the lungs and in other organs.
According to this theory, drinking urine,
like drinking salt water,accelerates the metabolism.
It removes a surplus of sugar from the blood and draws out toxic
substancesfrom cells.
In this way, urine therapy is a good cleansing technique.
According to urine therapists, urine has an extra advantage above salt
water because urine contains a small amount of natural cortisone.
This brings us back to the possible hormonal effects of urine.
Using urine instead of salt is also more effective because urea and
ammonia are organic solvents: they dissolve fats and other natural bodily
secretions. These substances probably ensure that the mucous
membranes and body cells are powerfully affected.
Dabbing with salt water usually helps clean wounds;
urine has the same effect. Urine is more effective than salt water because it
contains healing substances such as allantoin.
8. Diuretic effect.
According to this theory, urine therapy ensures that the kidneys work more
quickly and that the body is stimulated to produce more urine.
Metabolic products composed of proteins such as urea, nitrogen and
ammonia are excreted out of the body via the urine as soon as there is a
surplus in the body. Drinking urine causes more of these substances to
enter the body than normal. The body reacts to this by washing them away
with water and other substances. By ingesting urine, one stimulates the
38 body not only to excrete part of these metabolic products at an accelerated
rate,but also to convert another part into useful substances.
A previously mentioned example of this is urea,
which is converted through ammonia into glutamine.
Another consequence might be that substances
which should normally leave the body with the urine,
but have got stuck somewhere, now do so due to the accelerated flow.
For example, in the case of gout, the body disposes of urinary acid
embedded in the joints. The effects of flowing and cleansing are
particularly noticeable while one is fasting.
The first time one urinates while fasting, the urine is often thick and tastes
strong, especially if one has a fever or is otherwise sick.
However, after drinking this initial amount, the second flow of urine is
thinner,


. They are not at a distance from
you. Y ou are one  with them.
“The mystery, the magic of it is that this ordinary consciousness that we take
for gran ted, ev en as far as denying its existence, happens to be the
consciousness of the universe itself, its true center.”
Francis Lucille, fr om  T ruth Love Beauty
How to Stay as A war eness
There’ s no process to become the A wareness that you are; it’ s not something
you have to atta in. This is not something that certain people hav e and you don’ t
have. Y ou ar e alr eady it, right now. Y ou may have overlooked it, and you may
have believed all your life that y ou were just a person, but that doesn’ t alter the
fact of what you actually are.
“Y ou can lose everything else, but you can never lose the awareness that you
are.”
Mooji, fr om  V aster Than Sky, Greater Than Space
When a human being lives from the place of knowing they’re Infinite
A wareness, then  the experience of living in the material world becomes
breathtaking. Because their m ind has dropped to the back ground and
A wareness is in the foreground,  they are no longer subject to the turmoil of the
mind, so they are lighthearted, happy all the time, and laugh a lot. They’re
existing in pure happiness and b liss and living their lives from that place every
day. Problems are virtually nonexistent, everything dreamed of comes to them,
and because they’re consciousl y living as A wareness, they’re fully aware of
their immortality. They know they are everything, and yet the y know they’re
not af fected by anything. Life on earth doesn’ t get any better than this!“Every little thing you do or see—every little, ordinary thin g—carries this
tingly se nse of being. It is hard not to cry sometimes at the most unspectacular
things. The lines of the walls in relation to the flat of the floor. I ts horizontality.
The nap of the rug. The sound of the car going by. The smell of the skin on
your arm. All is miraculous.”
Jan Frazier, fr om  Opening the Door
But you have to experience it for yourself. Hearing it from someone else is a
guide, p ointing you in the righ t direction. It’ s like a travel agent describing
Mount E verest. Y ou can’ t know what Mount Everest is like until you get there
and experience it for yourself—only then will you know.
“It is actually impossible not to remain as this open space of consciousness.
However, to be it knowingly is a dif ferent matter.”
Francis Lucille, fr om  The Perfume of Silence
“Y ou cannot be out of awareness—it is missed simply through the habit of
placing the attention in the thinking.”
Peter Lawry
W e can put our a ttention either on the thoughts in our head or on  the A wareness
that we  are. It’ s a simple sh ift of your attention. Put your attention on
A wareness as often as you can r ather than giving your attention to thinking, and
you will be on your way to absolute freedom and bliss.
The A war eness Practice—Thr e e Steps
to Bliss
The A wareness Practice is what I use and continue to practice to consciously
stay as A wareness. This practice is not to become  A waren ess, bec ause you’rethat alre ady. It’ s  so you can live your life consciously as the A wareness that you
are. It’ s just three simple steps to a life of total freedom and lasting, blissful
happiness.
Step 1. Ask yourself, “Am I aware?”
Step 2. Notice A wareness.
Step 3. Stay as A wareness.
Step 1. Ask Y ourself, “Am I A war e?”
Don’ t try to answer the question with your mind; thoughts cannot help you
experience A wareness. Each time you ask the question, your attention will be
taken away from thinking and t he mind and put on A wareness.  When you ask,
“Am I aware?” A wareness is present instantly. The mind may come in quickly
afterward with a thought, but if it does, simply ask the question again. The
more you ask th e question, the longer you will remain as A wareness, and the
quieter your thoughts and your mind will become.
“Notice that the mind, in all its changes, has a changeless background.”
Hale Dwoskin
After as king, “A m I aware?” the  first thing you’ll likely feel is a sense of relief
as a ny resistance you are holdi ng in the mind and body starts to melt away.
After re peatedly asking the question, over time the feeling of relief will turn
into a subtle fee ling of peaceful happiness. Y ou may feel a sense of serenity, as
your mi nd beco mes quiet. Y ou may feel currents of joy running through the
area around your heart.
The relie f you feel is due to you r mind falling into the backgrou nd. The longer
the mind  remain s in the backgro und, with A wareness present in the foreground,
the greater the relief, and the more happiness you will begin to feel. Bliss
comes when A wareness remains permanently in the foreground, and the mind is
delegated to its rightful place.
Remember, A wareness is formless, so it’ s not something you can hold on to. It’ s
like love. Y ou know love exists, but can you hold on to it? Y ou can feel the
sensations of love in your hear t, but you can’ t grasp it in you r hand. It’ s the
same wi th A war eness. Y ou will feel the sensations of relief and happiness in
your body from A wareness, but you can’ t grasp it or hold on to it.
It ca n se em dif fi cult to consciously stay as A wareness in the beg inning, because
of the habit of thinking.
“As soo n as this is noticed, we may ask again, ‘Am I A ware?,’ in this way
inviting the mind away from th e objects of knowledge or experience, towards
its essence or source.”
Rupert Spira, fr om  Being A ware of Being A ware
The way to break the habit of incessant thinking is by bei ng the Infinite
A wareness that you are. Y ou can ’ t use the mind to stop the min d and break the
habit of thinking. It’ s the reason many people fail at meditation, because they’retrying to  use the mind to quiet  the mind, instead of allowing the thoughts to
come and go without giving them any attention.
For mo st people there’ s virtually no relief from their min d because it’ s
constantly throwing up one thought after another, and they do n’ t realize they
can rem ove thei r attention from their thoughts. Freedom from t he mind is such
a glo rious relief, and it comes when you can observe thoughts ra ther than being
lured into following them and believing them.
Step 2. Notice A war eness
In a rela tively short time of practicing step 1, you’ll get to the p oint where you
automatically notice A wareness. Y ou won’ t need to ask, “ Am I aware?”
anymore, because in the moment you think of A wareness, instantly A wareness
will be in the foreground and your mind will recede into the background.
“Allow the experience of being aware to come into the foreground of
experience, and let thoughts, images, feelings, sensations and perceptions
recede into the background. Simply notice the experience of be ing aware. The
peace and happiness for which all people long reside there.”
Rupert Spira, fr om  Being A ware of Being A ware
Shift your attention to A wareness by noticing A wareness multiple times
throughout the day. It won’ t be long before you feel a sense of exquisite relief
and happiness each time you return from the turmoil of the mind to the deep
peace of A wareness.
“There’ s a fork in every moment. T o be what you are or what you are not.
Y ou’re choosing in every second.”
My teacher
If you feel like your mind is cov ering A wareness, or you feel like you’ve lost it
and you can’ t get it back, ask yourself, “What is aware that A wareness is lost?”
It’ s A wareness that’ s aware of it! And with that, you wil l be aware of
A wareness.
If you don’ t think you’ve been able to discover A wareness yet, ask yourself,
“What is aware that I haven’ t discovered A wareness?” It’ s A wareness that’ s
aware of that too! And now you’re aware of A wareness.
“Y ou are already awareness itself, not the one trying to be aware.”
Mooji
Are you  aware of your body right now? It’ s A wareness that’ s  aware of your
body. A re you aware of the seat you’re sitting on? It’ s A warene ss that’ s aware
of th e s eat. Are you aware of your breathing?


, will give complete clarity and awareness of your
true identity. When you experience this, when you are fully present inthe miracle moment, you will have no perception of sickne ss, only
unending peace, a peace beyond understanding. It is in coming back to inspiration and vibrancy that you heal. You
do this through holding the hand of the Holy Spirit in every moment. Whether you want healing for an ailment, to heal tiredness to become
alert and vibrant, or just to have an inspiring day, this is always  so. This
is your function  of forgiveness in this world, and it will bring many
miracles that transform your entire life. Bring it into your daily thinking
and daily decision making, moment to moment. This is the way to
release the ego. When you do not want to protect your ego, you are
harmless. When  you are harmless, you cannot hurt anyone or yourself,
neither your mind nor your body. Because you are working with your perception, others will heal as
you forgive and heal. It’s exciting because it’s an invitation from the
Holy Spirit to a whole new way of living. When you look at the tools
you have and the people in your life, you can make wise and helpful
choices that value the love that’s in your heart. You will value your
opening heart, expanding and unfolding. And you will want to surround
yourself with everything that is conducive to your healing.Chapter 16
Forgiveness
The ego has a version of forgiveness that humanity has bought hook,
line, and sinker. The belief is “I forgive you for what you did to me,” or
“I forgive myself for what I did to you.” This is not really forgiveness. It
doesn’ t work. It is no wonder that, in the Bible, Jesus was quoted as
saying, “When you forgive, forgive seventy times seven.” If you are
forgiving in an ego way, you have to do it more than 490 times. It is
endless. You could do it 490,00 0 times or 490 million times. If you just
keep forgiving in the ego’s way, you will still feel guilty, and you will
wonder why it didn’t work. I did it plenty of times. My gosh, how many
Hail Marys do you have to do to get out of this difficult feeling? As long
as you are tryin g to forgive what you believe somebody did to you or
what you did to somebody, you will not really forgive. You are on the
ego’s playing field: it loves it when you get angry at somethin g in the
world. The ego is like a little spider sitting back in its web, saying, “Ha-
ha, fooled them again. They think it is about this or that.”
The ego is hiding behind the projection. It is disguised by what you
project. You don’t recognize that it is in charge. The ego’s form of
forgiveness makes an error real first, and then, out of your own
goodness, you can forgive it. This way, you are attempting a forgiveness
that can never accomplish the goal of peace. The ego is the first premise of an erroneous thought system, and
anyone who studies logic knows that if your first premise is faulty, then
everything after it is faulty. True forgiveness is not like forgiveness of
the world where you forgive somebody for what they did to you. Divine
logic starts with another premise: you are whole; you are complete; you
are innocent. This leads to a way of forgiveness that truly works. It involves
bringing the projections back in and taking full responsibility for yourmind and thoug hts. You forgive your perception, your idea of what you
thought the other did, because  in truth  they did not do it. It was only a
projection of belief. This may sound strange; the ego scratches  its head
and says, “Oh, forgiving what they didn’ t do, that sounds quite difficult.”
But your mind is powerful and made up everything you perceive. Complete forgiveness means seeing and deeply experiencing that
nothing happened. This is peace of mind, the highest state. The step we take in forgiveness now is about allowing percept ions
and beliefs to come up in awareness and be released to the Spirit within. The way is to join with others, rather than separating from them, and
being  the forgiveness. Being the forgiveness takes blame off the objects:
forgiving my mother, forgiving my father, forgiving the Holocaust,
forgiving white  supremacy, forgiving racism, forgiving the president,
forgiving my body. When you take the focus off all the specif ic things
that blam e seems to be about and take it all the way in, you will realize
you are only forgiving the self that you thought you made, the self that
took the place of what you truly are. As I got into mysticism, I seemed to fail in the role and image of a
son. At one point, my father came to me with a look of remorse in his
eyes, a look of such sadness. These words came out of his mouth, “Dave,
I wasn’ t a very good father.” It was a moment of admissio n. I had
already reached a consistent experience of peace at that point, and I said,
“That is nonsen se. You did the best you could do, based on what you
believed. And I did the best I could do, based on what I believed.”
Whatever that was—autopilot, repression, projection—at the time, it was
the best I could do, based on what I believed about myself. I said, “This
game is over now. I’m not going to ever hold you to anything. I’m not
going to hold you to the dad role, and I’m not holding me to the son role
because I have seen that the ego made up those roles.”
God creates us as Spirit, not as mothers, fathers, sisters, and
brothers. When I let go of playi ng these roles, my relationships lit up. I
had forgiven the belief in roles. My father and I had the happ iest and
most loving, joyful relationship,  and that relationship continued until the
day that he passe d away. At our last encounter, we were not holding onto
the past; we were rejoicing in truth, joy, and happiness!The Cause of Any Problem—and the Solution
An unfor giving mind experiences guilt and suffering. It experiences
differences. The cause of any and all the problems you can think of is
basically just an unfor giving mind, while a forgiving mind brings
everything you want. It brings contentment, peace, and a deep sense of
connection. The solution to anything is forgiveness, forgiveness  of what
is not true. What is not true is everything that is not love. This includes
all the judgments that we see and think about the world, about ourselves,
and about others. Out of all the concepts believed in this world, forgiveness is the
only truly helpful one. Dream softly of your sinless brother who unites with you in
holy innocence. Dream of your brother ’s kindnesses instead
of dwelling in your dreams on his mistakes. Select his
thoughtfulness to dream about instead of counting up the
hurts he gave. Forgive him his illusions, and give thanks to
him for all the helpfulness he gave. And do not brush aside
his many gifts because he is not perfect in your dreams. Brother, come and let me look on you. Your loveliness
reflects my own. Your sinlessness is mine. You stand
forgiven, and I stand with you. It is a miracle to let go of grievances by allowing memories and
beliefs to surface in awareness and then letting them go. This is how you
forgive: When the temptation to perceive yourself as unfairly treated
arises, surrender  the thought, the perspective, and the desire to be “right”
about the way it was “set up” or seemed to be, let go into the miracle. As
this becomes a habit, being a miracle worker is happily discovered as our
function in all situations! We are joined in the purpose of forgiveness,
and I am grateful this is so. When I was working with my own healing over the years, I finally
got to the point where I turned the tables. I began to allow myself to feel
the darkness and emotions as they came up. Instead of having a
judgmental or harsh reaction to them and trying to repress and push themback down, I welcomed them. The ego wants to minimize discomfort, so
it was a big step when I decided I wasn’ t going to judge myself  for how
this process looked or felt. My face was wet with tears when I went
through the phase of just welcoming it all. I said to myself and the Holy
Spirit, “Now, I welcome this even if it doesn’ t look pretty or feel pretty. No matter how it looks—let’ s go for the healing!”
The intensity of emotions was so strong.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I sometimes tell people who have
someone who’ s not around anymore, “Well, you might as well keep
talking to them because they are still there. You just can’t see them, but
they are still there. ” And if you have attack thoughts toward somebody,
you will see that person as the thoughts you have about them. It may feel
like a very foreign idea, but it is within your own thinking that you have
all of your rel


suspension of indomethacin in a dimexide solution.”
Stomatologiia
 (Mar./Apr. 1987); 66(2):26–28. 3. Goranov, K.; V. Zarankova; M. Velceva; and S. Dermend: zieva. “Clinical
results from the treatment of a hemorrhagic form of periodontosis with a
complex herb extract and 15 percent DMSO.”
Stomatologiia
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DMSO’s Controversial History
1. “DMSO Documents Sought,”
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biological systems,”
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Jacob and Robert Herschler (eds. ), New York: Annals of the New York
Academy of Sciences, Vol. 243, January 27, 1975, pp. 20–23. 3. Tackett, Michael. “Arthritis victims warned on solvent,”
Chicago Tribune
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November 16, 1980, p. 1. 4. Dewitt, Karen. “Drug DMSO studied as unauthorized use rises,”
The New York
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The Advocate
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The Advocate
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June 30, 1980, p.3. Chapter 3
The Therapeutic Principle of DMSO1. Schlafer, H.L. and W. Schaffernicht. Angew. Chem
, 72:618, 1960. 2. Ranky,
W.O. and D.C. Nelson. Organic Sulfur Compounds
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 complete loss of the fear of death. The response of the average rational person, when confronted by the
inevitability of death, is to become more seriously committed to religious,
moral, and ethical values. For most people, faith and belief in salvation and
redemption to compensate for human limitations and frailties are sought
through traditional religion. Thus, throughout time, the Divine Teacher(Avatar) is accepted and worshipped as one’s eventual advocate or
intercessor as Savior by whatever name, such as Jesus Christ, Buddha,
Krishna, Muhammad, or of the Hindu pantheon as expressions of Divinity. All the above are inclusive of faith in Divine Mercy, Grace,
Compassion, and ultimate deliverance from the inherent limitations of being
human. By self-honesty and spiritual integrity, the inner validity of religion
appeals to the rational person. Acceptance of religious truth is confirmed by
equanimity in the face of the acceptance of physical death. A religiously integrous lifestyle is satisfying and results in healthy self-
esteem as well as respect for others. Traditional religion provides
dependable, practical morality and a set of ethics and guidelines for
behavior, values, and character formation. The diehard skeptic might ask, “But what if God and religion are not
true or real?”The answer, of course, is that then they will have lived a good
life of virtue for its own reward. Research indicates that religious persons
and families show major benefits in every aspect of life, such as health,
happiness, longevity, classroom behavior, school grades, social success, and
their immune system (Keller, 2004). As a practical guide in today’s world of advanced awareness of the
levels of consciousness, a useful rule is to simply avoid sin (anything that
calibrates below 200). The validity of spiritual and religious realities is
reflected extensively in Truth vs. Falsehood, where it can be seen that even
just a brief review of the charts of the distribution of the levels of
consciousness validates truth in a clear and obvious manner. Formal traditional religion suffices for the spiritual needs of the vast
majority of mankind. In America, approximately ninety percent of the
people admittedly believe in God, although a much lower percentage is
formally religious. There is, however, a growing segment of the population
that is admittedly spiritual and embraces the practice of spiritual values in
daily life without the necessity of formal religion per se. As a
subpopulation, they have been recently designated as “cultural creatives”
(Anderson and Ray, 2000). Many adherents to the tenets of the cultural
creatives are friendly to religion but at the same time may keep a formal
distance because they see it as too sectarian, restrictive, or divisive. Spiritually-oriented people tend to become familiar with the tenets of a
variety of religions and seek to identify the inherent truth that is essential to
each. Thus, the most common search in today’s world is for universal,practical spiritual principles that are self-evident, have intrinsic value, and
do not depend solely on ecclesiastical authority or dogma. To be kind,
supportive, and compassionate to all of life is a common, overall prevailing
attitude. Committed spiritual students are thus derived from a variety of sources,
including even former atheists and secularists who have undergone an inner
transformation as a result of calamity, maturation, or fortuitous
circumstances. It is said that there are ten thousand pathways to God, and of
these, the pathway of the committed spiritual devotee is traditional and well
trodden. The energizing of the serious spiritual commitment is by virtue of
the evolution of consciousness, with its concomitant karmic proclivities. Classically, the readiness for serious spiritual work is referred to as
‘ripeness’, at which point even hearing a single word, phrase, or name may
trigger sudden decision and commitment. The advent of spiritual dedication
may thus be subtle, slow, and gradual, and then take a very sudden and
major jump. By whatever route, once the seed falls on ready ground, the
journey begins in earnest. Commonly, the turning point can be triggered by
an unexpected flash of insight, and from that moment on, life changes (as
described in Gladwell’s The Tipping Point, 2002). The Spiritual Aspirant/Student/‘Chela’/Devotee/Seeker
The spiritually inspired tend to become self-educative, searching
through spiritual libraries, attending lectures, and visiting various spiritual
groups. This is a period of research and exploration of the various avenues
and spiritual pathways, as well as belief systems. For convenience, the calibrated levels of various spiritual practices,
pathways, groups, and literature can be ascertained by the consciousness
calibration charts in Chapter 11.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Even the ego that ‘should have known better’ actually did not, or it would
not have made an error. OceanofPDF. comSection Two
The Discussion
O c e a n o f P D F. c o mCHAPTER 9
Dialogues
Truth is sufficient unto itself, but its explanation and description are
hampered by the fact that the appropriate languaging includes concepts and
expressions that are unfamiliar in daily life. However, words also carry
meaning and significance with associated effects (feelings) that bring up
associated memories. The majority of literature about Self-
Realization/Enlightenment arises from ancient teachings, with additions
over the centuries by well-known sages. The limitations that arise from traditional literature, especially from
ancient times, is that the original truth conveyed was sometimes
misunderstood and misinterpreted, especially when it was handed down
verbally for centuries before being written. In addition, at the time the
information was passed on orally, much of it was conveyed in a nonverbal
and subtle manner, such as gestures, facial expressions, emphasis, volume,
tone and cadence of voice, and body language. At times, all of these are
more important than the actual verbalization. The style of teaching is also
reflective of the teacher’s intuitive estimate of the audience’s capacity for
comprehension. A modern clarification and explanation are therefore of value, as well as
consciousness calibration of the level of truth expressed. Lectures also tend
to be didactic, and therefore, the question-and-answer periods at the end of
the lectures are favored by many students. Some meanings and implications
are best elucidated by the recontextualization of consequence, humor,
paradox, and ambiguity. The questions and answers tend to be less
detached, more informal, and less intellectually challenging. Q: What is the purpose of spiritual writing. A: To provide authenticated information that is not only verifiable but
also experientially pragmatically useful. First, curiosity and the intellect
have to be satisfied; there is a hunger for spiritual information. When it is
not satisfied by the availability of valid information, the hunger creates a
market for spurious spirituality that becomes popularized but is not
serviceable to the student because it is based on imagination. Much valid information is available but it retains the flavor and
languaging of foreign cultures and obscure terminology, such as Sanskrit
terms. When these are translated into English, they still seem archaic and
reflective of ethnicity and foreign cultures and times. For example, the
religious/cultural controversy that arose around the teachings of Meister
Eckhart is not really comprehensible today because it has lost its historical
context. The primary purpose of a spiritual teaching is to provide reliable
information in such a way as to be of practical service and inspiration and to
affirm spiritual truth by subjective declaration. It is necessary that students
be well informed in order to be able to proceed successfully and safely on
their way. Guidelines are like principles of discovery, for that which is
sought is already within. Q: Notable in your writings and lectures is the absence of doctrine or
citing of ecclesiastical authority. A: Truth stands on its own. Scriptural references are primarily for
amplification or familiarity. The inner pathway is experiential and not
intellectual. It does not require glamorization, amplification, resort to
authoritarianism, or any other manipulation to try to impress the student. Historically, no method was available to verify authenticity other than
formal ecclesiastical approval. For example, in the Far East, authenticity
was often inferred by reference to the material as a product of the
authority of a lineage of sages. Due to the statistical rarity of the
enlightened condition, any information about it was considered valuable
as well as unique or special. At the present time, an objective means of identification and
validation of truth is now available through the method of consciousness
calibration. Thus, it is no longer necessary to just depend on reputation,
ecclesiastical authority, official ‘imprimatur’, hearsay, or public image. The chances for being misled are now far less. The mind, on its own, is
an unreliable guide. It is easily misled by glamour, reputation, and
popularity, with their associated enthusiasm and emotionality. The
packaging or promotion of belief systems or teachers has no relationship
to the value of the ingredients. Q: Who is the writer of your works or the speaker at lectures. A: The question itself is in error. It is better to ask ‘what’ rather than ‘who’. In Reality, there is no ‘who’ but instead