ine Therapy 51 The more urine ages, the more alkaline it becomes,
as urea decomposes into ammonia. Calcium pre
cipitates during this process, causing old urine to
become murky. It is therefore normal for old urine
to contain sediment. The ancient document Shivambu Kalpa Vidhi
(see Chapter 7) recommends boiling down urine to
one quarter of its volume for use in massage. Prac
tice proves, however, that urine which has not been
boiled down but which has fermented also has an
extremely positive effect. Because old urine has a strong odour, you may
think it is dirty. Keep in mind that the strong odour
is simply ammonia. Urine which is a few days old undergoes a proc
ess of bacterial fermentation; this considerably in
creases its cleansing and purifying effect. Uric acid
is being transmuted in. to allantoin, a substance with
very strong skin-healing capacities. Urea has a stronger effect if it has been heated. Furthermore, a warm liquid permeates the skin
more easily because the pores open up. It is impor
tant to realise that our skin is our biggest organ and
as it is porous (just like a sieve) it can let things
pass through, not only out of the body but into it
as well. 1. Massage
Indication: Complementary to fasting; as a treat
ment of skin disorders; generally as a skin care and
rejuvenating tonic; as a substitute for soap. Urine is massaged into the skin. Massaging can be
used for all skin disorders: from a simple rash to
52 Gohzg With the Flow eczema and skin cancer. Massaging with urine is a
healthy practise even if you do nof suffer from a
skin disorder, as urine is excellent for skin care. It is
Massaging with urine revitalises the skin mzd promotes
blood circulation. 3.lso purifying, as it spontaneously produces a natu
ral soap when it comes in contact with skin fat. This method is vital in the treatment of chronic
lllnesses and with fasting cures. An entire body massage with urine takes at least
twenty minutes but it is best to massage for at least
3.n hour in case of intensive treatment. For an in-·
tensive massage, pour half of the urine into a sec
ond dish so that clean urine is available if the first
has become dirty. Massage softly and towards the
heart, i.e. from the head to the heart and from the
feet to the heart. Pay extra attention to the soles of
the feet, hands, head, face, back and the areas where
the lymph glands are situated, such as the groin
and underarms.. Allow at least one hour for the urine to be ab
sorbed. Afterwards, rinse it off with lukewarm
water. Do not use soap! Rub a (natural!) lotion into
~he skin, and the smell of urine will disappear. Depending on the odour, you may not have to
wash the urine off with water. Usually, if it is mas
~aged thoroughly into the skin, its odour is practi
cally gone after a short period of time: the urine
has been absorbed into the skin, and the ammonia
has evaporated. Whichever method you choose,
urine massage takes a bit of getting used to, but is
healthy and invigorating. Z. Urine compresses
rndication: Treatment of diseased body parts and
lnternal organs; skin diseases; wounds. Heat the urine to be used by placing the bottle or
pot of urine in a bowl of warm water. Soak a cloth or a piece of cotton wool, depending on the surface
to be treated, in the warm urine and place the cloth
on the area to be treated. You can also make a com
press from a mixture of urine and clay. Old, fresh
or boiled urine are suitable for compresses. It is ad
visable to keep the compresses on the areas to be
treated for at least one hour. If desired, refresh the
compresses with newly heated urine. Compresses are recommended for skin disorders
where the skin is open or severely swollen. A com
press on and around a swelling is better than a urine
massage. This method heals wounds quite effectively,
even very large and deep wounds. In Chapter 1,
I discussed my positive experience with urine
A urine compress. The Application of Urine Therapy 53 also purifying, as it spontaneously produces a natu
ral soap when it comes in contact with skin fat. This method is vital in the treatment of chronic
illnesses and with fasting cures. An entire body massage with urine takes at least
twenty minutes but it is best to massage for at least
an hour in case of intensive treatment. For an in-·
tensive massage, pour half of the urine into a sec
ond dish so that clean urine is available if the first
has become dirty. Massage softly and towards the
heart, i.e. from the head to the heart and from the
feet to the heart. Pay extra attention to the soles of
the feet, hands, head, face, back and the areas where
the lymph glands are situated, such as the groin
and underarms. Allow at least one hour for the urine to be ab
sorbed. Afterwards, rinse it off with lukewarm
water. Do not use soap! Rub a (natural!) lotion into
the skin, and the smell of urine will disappear. Depending on the odour, you may not have to
wash the urine off with water. Usually, if it is mas
saged thoroughly into the skin, its odour is practi
cally gone after a short period of time: the urine
has been absorbed into the skin, and the ammonia
has evaporated. Whichever method you choose,
urine massage takes a bit of getting used to, but is
healthy and invigorating. Z. Urine compresses
fndication: Treatment of diseased body parts and
internal organs; skin diseases; wounds. Heat the urine to be used by placing the bottle or
::>ot of urine in a bowl of warm water. Soak a cloth or a piece of cotton wool, depending on the surface
to be treated, in the warm urine and place the cloth
on the area to be treated. You can also make a com
press from a mixture of urine and clay. Old, fresh
or boiled urine are suitable for compresses. It is ad
visable to keep the compresses on the areas to be
treated for at least one hour. If desired, refresh the
compresses with newly heated urine. Compresses are recommended for skin disorders
where the skin is open or severely swollen. A com
press on and around a swelling is better than a urine
massage. This method heals wounds quite effectively,
even very large and deep wounds. In Chapter 1,
I discussed my positive experience with urine
A urine compress. The Application of Urine Therapy 53 compresses in the treatment of a serious wound on
my foot. When I go on vacation, I always keep a
bottle of old urine on hand as a first aid remedy for
wounds. It works excellently. Simultaneous compresses on the anus and
abdomen are very effective in the treatment of
haemorrhoids. A mixture of clay and urine, applied directly to
the skin, can be used in the treatment of skin dis
eases such as psoriasis. 3. Fresh urine rubbings
Indication: General skin care; bites, rashes and
wounds. For those who value smooth, flawless skin and a
healthy appearance, massagmg fresh urine daily into
the skin in the morni.ng or in the evening is recom
mended. This is the secret of many a sex symbol
and beauty queen. You can use this method during
your morning shower. It is also extremely effective
as an aftershave lotion. If you can smell the urine
after using it as an aftershave, use a (natural) per
fumed body or skin lotion. I rub fresh urine thoroughly into my skin in the
morning before I take a shower and pay extra at
tention to my face and hair. Skin becomes soft and
smooth, and hair lustrous and clean. 4. Foot baths and hip baths
Indication: Irritation or fungus infections of the feet;
diseases or irritations of genitals or anus; haemor
rhoids. 54 Going With the Flow Foot baths are very effective against chilblains and
all skin problems on the feet, especially fungus in
fections or eczema. A foot bath is good for the cir
culation and can also affect the entire body, as reflex
zones are situated under the foot. Hip baths are recommended for problems of the
genitals or on the anus, such as haemorrhoids. Both heated, old and warm, fresh urine are suit
able for these purposes. If you plan to take a foot or
hip bath, collect your urine over the course of one
day so that you have enough to fill a washtub half
way. You may also dilute the urine with water in
order to increase the amount of liquid in the wash
tub. 5. Scalp and hair massages


 your teeth using a bitter or
astringent toothpaste rather than sweet. Do self-massage. Abhyanga, or self-massage, is one of the most
nourishing practices you can do! (See this page.) Drink warm water with lime. Warm water first thing in the morning
gently awakens your gastrointestinal tract, stimulating peristalsis,
encouraging elimination, and therefore supporting digestive health. Limes are high in minerals and vitamins and help loosen ama, or
toxins, in the digestive tract. As you go through your day, the Ayurvedic approach calls for attention to
some more general principles:Engage in movement. In the morning, support the waking of your
body in a way that you enjoy, whether it be taking a brisk walk
around your neighborhood, dancing around your house, going to the
gym, or dedicating time to your yoga practice. The afternoon is a
prime time to get the blood flowing. After your largest meal of the day
is consumed (A yurvedic tradition says this should be midday) give
yourself at least ten or fifteen minutes for a walk to promote blood
flow. Evening calls for gentler movement, such as a gentle yoga
practice, so that you can wind the body down in preparation for a
good night of sleep. Nourish properly. Ayurvedic tradition encourages eating your meals
at the same time each day without snacking in between. Breakfast
can be a light yet nourishing meal that awakens your body’ s
digestive fire and gives you enough energy until lunchtime. Lunch
should be your biggest meal of the day, followed by a light dinner
eaten at least two hours before bedtime. The Ayurvedic approach is
to avoid having snacks between meals, so rather than your body
digesting food all day it has an opportunity to burn fat as fuel—the
most sustainable and ef ficient form of energy for your body and
mind. (A  “snack” is considered anything that you eat when your body
is not actually hungry.) Get to bed early. Ayurvedic teachings encourage us to wind down
with the sun and to be asleep no later than 10 p.m. This likely means
that you begin winding down from your day no later than 8 p.m.—
turning of f electronics, dimming lights, taking a bath or shower, and
brushing your teeth. At 10 p.m., pitta energy fills the atmosphere,
often giving you a “second wind” if you are still awake. Ideally, the
body is able to use that pitta energy while you are sleeping to break
down and metabolize any toxicity or undigested food that has
accumulated throughout the day, so that you wake up in the morning
feeling bright-eyed and bushy-tailed!Abhyanga: Self-Massage
The Sanskrit word sneha  can be translated as both “oil” and “love.”
Ayurvedic tradition suggests that the benefits of abhyanga, or self-
massage with oil, are similar to those received when one is saturated
with love. Because abhyanga gives a deep experience of stability,
nourishment, and warmth, it is one of the greatest practices for
balancing vata dosha. After self-massage, you will feel more steady
in your mind, more balanced, and more energized throughout the
day. You will feel more joy, even in the body itself, and more ease in
your entire nervous system. Feelings of agitation, depression,
sorrow, fear, and anxiety will dissolve. By soothing the nervous system, abhyanga creates a protective
shield between yourself and the world so that you will feel less
affected by aggressive or unwanted stimuli. Your energy will seem
soft and more contained. You will feel nourished, so you will respond
to the world from a nourished, centered place. Abhyanga stimulates
the lymphatic system, increases immunity and circulation, lubricates
joints, tones muscles, heightens mental alertness, improves sleep,
and helps excretion of impurities from the body. Your self-massage can be long and luxurious or can be as short
as ten minutes—depending on the amount of time you have each
day. When performing abhyanga, the loving attention you of fer
yourself makes all the dif ference. Be present and really feel the
warm oil being applied to your body. Allow your hands to be an
expression of your heart, delivering love to every single cell. Your
intention and loving attention go a long way in regard to your
experience of feeling held, balanced, and deeply nourished. 1.Warm about a half cup of oil for your entire body. You can use
sesame in the cooler months or coconut oil in the hot months
(or when you feel an excess of pitta).2.Use long strokes on your long bones, circles around your joints,
and clockwise around your belly. Really rub the oil into your
tissues so that your body absorbs as much as possible rather
than a deep, slow massage. 3.After massage, keep the oil on for fifteen or twenty minutes,
allowing it to absorb into your body. 4.Take a warm bath or shower, using soap only where necessary. 5.Pat dry after your shower, rather than rubbing the oil of f.
RITUALS FOR THE DAY OF
CONCEPTION
Traditionally in Ayurveda, after individuals hoping to conceive have spent
some months preparing their bodies (through cleansing and rebuilding),
their lives (through the ways they are living and the values they are
cultivating), and their consciousness (by nurturing relationship with each
other and with their spiritual nature)—while also giving attention to
seasonal and monthly rhythms and their daily routine—they would seek
guidance from an astrologer to determine the optimal timing for conception. The astrologer would ensure that the time of life was beneficial for both
parents and assess whether a particular cycle had the possibility for
conception. This process required detailed knowledge of the prospective
mama’ s monthly cycle. If the particular cycle were favorable, the astrologer
would then give an auspicious date for conception as well as a specific time
of day (in Sanskrit, muhurta ), for performing the garbhadhana samskara :
the intentional and spiritual process of planting the seed that then carries the
Soul into the mother ’s womb. Garbhadhana samskara is the science of
calling in a spiritual being of pure consciousness. A samskara  is a rite of
passage that marks an important event in one’ s life. It is an intentionalaction that leaves a deep impression in the mind in a way that af fects all
future actions. Many dif ferent rituals are explained in the Vedas with the purpose of
making this experience as infused with intention and meaning as possible to
guide you in how to engage in the act of lovemaking in a way that creates
more positive ener gy and an ideal environment for conscious conception to
take place. Rituals are empty in and of themselves, but if infused with your
full awareness and depth of intention, the activity has the potential to be
deeply transformative—to be a samskara. In other words, the intention
behind the action gives power to that action. By performing the following
rituals on the day of conception, you will be stepping into the activity of
conception fully aware of the goal of your actions, and thus infusing it with
consciousness and intention. Spend the full day in prayer. Spend hours meditating, praying,
chanting, and reading sacred texts. Infuse your consciousness with
spiritual vibration so that you can attract a soul with a similar
vibration. Both partners should take showers and anoint their bodies with pure
essential oils of rose or sandalwood, both cooling and sattvic (pure)
scents. Prepare the bed with clean, white sheets. Decorate the bedroom
with white flowers, banana leaves, candles, and all-natural incense. You and your partner can also dress in all white, representing purity. Set up an altar with images of great souls whose qualities you would
like your child to imbibe. Before entering into bed, sit in front of your altar with your partner
and say prayers, inviting deep intention for the conception of your
child. You can recite the following prayer from the central Ayurvedic
text Charaka Samhita  (Ayurveda’ s oldest text on the science of life)
in unison:O creator and the cosmic truth, please bless us with a
courageous and strong child with a long life and health, with
the qualities of Brahma (power to create), Brhaspati (power to
alter the future), V ishnu (power to maintain), Soma (power to
flourish), Surya (power to be successful), Mitra (power to love),
and V aruna (power to nurture). Allow the act of lovemaking to be more than just physical sensation. Be present to the subtle exchange of energy that is happening
between you and your partner and the atmosphere that the energy is
creating. Use this time to truly connect with your partner: see how
you can satisfy them; synchronize your breathing; be present in the
moment; repeat a mantra in your mind or even out loud together. How can you experience the presence of the Divine through this act? Ayurvedic tradition suggests that in lovemaking, the woman should
be lying on her back and the man should be on top, to help vata stay
stable and balanced. Likewise, tradition advises that lovemaking
should not be done during the daytime; at


 but that any tyro can starve a man to death. CHAPTER IV
WHEN AND WHY TO FAST

THE TIME TO FAST IS WHEN ONE IS ILL:
THE BODY GETS SICK AS A WHOLE:
GENERAL HINTS ABOUT FASTING

FASTING is indicated only when illness impends or is in actual evidence. No need exists in health for the employment of
measures for the alleviation of pain and distress for these signs are non -evident when physical balance is the rule. Remedial means
are necessary only in illness, impending or actual, and then alone should t he fast and its accessories be applied. In disease nature is in process of purifying the body --is casting out its waste, thus cleansing the system in preparation for active,
healthy rebuilding. The fast as an eliminative measure is comparable to no other  agency known, but before entering upon a period
of abstinence from food, the subject, whether under guidance or conducting his own case, should fully comprehend the details of
the truth that physical lack of balance is due to a single cause. The symptoms that then are present, or that may arise thereafter
during the fast or upon a dietary regimen, need occasion no alarm, for their source is understood and their meaning is rightl y
conceived as therapeutic in character. Omission of food permits the eliminati ve organs to act unhampered by intake, and in this
omission and in the employment the essential hygienic accessories is discovered the sole means of assistance that will assure
permanent relief. Alleviation of symptomatic distress may, however, be accompli shed locally through simple measures --dry heat,
hot fomentations, cold applications, sunlight, fresh air, body manipulation, vertebral adjustment, and the baths and the enem a. Illness never occurs at the convenient moment. Its warnings may develop in any  season of the year, and they should promptly be
heeded regardless of personal inconvenience or of climatic situation. To wait until disease develops locally is always disast rous,
and in the therapeutics of nature diagnosis is unnecessary, for natural meas ures for relief in any and all illness are identical in
essence, varying only in minor details. During a fast, because of the absence of food stimulation, of the heat -producing chemical
reactions normal to health, the body is easily chilled, hence it is at  times suggested that the fast wait for the warm weather of
summer. But, again, the time to fast is when ill, and one should never be deterred from undergoing treatment because the seas on is
Page 11 of  72 not propitious. Artificial means of maintaining indoor temperatur e are always available, and the needful hygienic requirements
may be utilized with equal facility and success whether outer air be warm or cold. It is to be noted that the winter season is nature's time of rest and recuperation. Then trees and plants are  dormant, many animals
hibernate, and all nature prepares for the growing period, the resurrection of the spring. Man, because of artificial environ ment and
custom, and with the thought that the body heat is derived solely from fuel consumed, from food ing ested, eats more heavily in
winter and approaches spring with a system overloaded with waste. Spring fever and spring tonic are reciprocating terms, and
epidemic disease is more prevalent then than at any other season. The symptoms by which disease is ex hibited may be specifically named and classified --it may be said that the subject suffers from
Bright's disease, from eczema, from diphtheria, or from small -pox, but behind the symptom lies the cause, and, as before stated,
the body is not to be thought of  as ill in a specific locality or in an individualized organ. It is sick as a whole, though the signs of
physical unbalance are more visible, more severely expressed, in one part or another. Illness results when equilibrium no lon ger
exists between nutriti on and elimination, resulting in a blood current vitiated at its source, powers of resistance lowered, and soil
for germs produced. One remedy alone may cope with this condition, and it is that which nature indicates and employs --
elimination of the toxins that cause disease, and rest for organs that have been functioning under stress. Nature inevitably focuses her efforts at cure upon the point or points of least resistance, upon those outlets of the body th at are
least able to withstand the pressure exer ted to expel material noxious to the system. In health the latter is discharged through those
channels that are especially designed for the purpose. The simplest forms in which illness is manifested are colds, headaches, and
rashes that appear upon the ski n. Because of injudicious feeding, of congestion and overwork, the digestive organs are hampered in
function. Elimination through bowels, kidneys, lungs, and skin is naturally continued to the limit of the power of these orga ns. When any one of them is ove rtaxed, a portion of its labor is necessarily thrown upon the others. They respond, and in responding
they too show distress. When the skin is thus called upon for work beyond its limitations, pimples or rashes appear on its su rface. Likewise when the brea thing apparatus labors with excess of toxic matter, the latter appears as a discharge from the mucus
membrane of the throat and the nose, and, if these organs are unable to cope with their unaccustomed task, the lungs in turn are
called upon, and, unless s peedily relieved, they become clogged and inflamed, a condition dangerous in the extreme. Normally
equal balance should exist among all of the organs of elimination. Each should perform its allotted task proportionately with  the
others. The arms of the sca le of intake and outgo should constantly remain at level, and this they do when health is the rule. The social surroundings of a fasting patient are of the utmost import. The effect of mental states upon physical well being w ill not
be dwelt upon here, b ut, when friends and family object to the administration of a fast, their opposition is more than apt to be the
cause of an emotional crisis. These objections are mainly made because of lack of knowledge of the purpose of the fast and of  the
details of its  application. Ignorant of the principle that underlies this wholly natural agency for the cure of disease, its outcome is
feared, and, while the patient is ready and willing to submit to the regimen imposed, relatives and friends may resist to the  point of
compulsion. Since peace of mind and quiet environment are essential, in these circumstances separation from anxious but
misguided intimates is virtually indispensable to favorable result. Worry, anger, grief, and other morbid emotions are also most detr imental to progress towards cure. One instance comes to mind of
a case that had fasted but eight days for functional disease of no especial gravity. Improvement had been continuous, but
diferences had occurred between the patient and her husband and the la tter, in an interview with his wife on the eighth day of her
fast, so angered and distressed her that a nervous congestive chill, with suffusion of blood to the brain and lungs resulted,  death
succeeding. No argument could convince the orthodox mind that t he fast was not responsible for the fatal consequence in this case. But the woman would have died just as surely had the scene related taken place before the omission of food, when the patient was
physically and nervously weaker than at the time when anger  and grief were so strongly excited. In cases of functional disease, when the patient is not so depleted as to be bedridden, moderate daily exercise during a fast  is
beneficial. The ordinary duties of life may sometimes be continued with advantage, but, while some fasting subjects may follow
their usual vocations, others are compelled to rest throughout the period of abstinence. Usually the greater part of the latt er are
sufferers from disease either chronically functional or organic in character. Mild me ntal activity is of value because of the
diversion of the mind from contemplation of physical ills. The ideal method in personal conduct during a fast, however, embod ies
the practice of the sick animal, which remains quiescent, resting absolutely the while  it refrains from eating. It is to be emphasized at this point in the discussion that it is far better that the patient should so occupy himself while fasting that,
in so far as is possible, his illness and his treatment be not at any time uppermost in h is mind. This is not always a condition easily
brought about, for, because of comparatively limited knowledge of the method, the majority of its cases is recruited from the
chronically invalided, usually medically treated for years, and accustomed to const ant thought of personal pain and distress. It may
here be said that the relief occasioned by the fast very often permits these cases in large part to forget their ailments, an d to devote
their attention to the essentials of living. Occupation and diversion  assist materially in accomplishing this result. In the ordinary case of functional disease the fast to complete purlfication is at once suggested. The law of hunger determin es its
Page 12 of  72 duration, and, all other things being equal, surroundings and mental atti tude being in accord, this course will assure restoration to
health. When the environment is not congenial, or when, in the opinion of the director of treatment, the condition is such as  to
require it, a partial fast interrupted by periods of corrective di et, may be used to advantage.<|eot_id|><|begin_of_text|>Summarize the following text section


ens the burden on the kidneys and liver
by flushing out waste products. Water helps dissolve minerals and other
nutrients to make them accessible to the body and aids in the elasticity of
muscles. If water
is that critical for the health of every bodily cell,
how
important
 would it be
with regard to the water
’
s quality? Would
it make
 sense to attempt to wash
your dishes in a sink of
dirty water
? Of course not, and neither does it
make sense to
drink dirty
 water and expect it to clean your cellular
system. I
’
ll
cover the
 relationship more thoroughly later on. So why drink distilled? Distilled water is the only water that can be
called Water (
H
2
O) – a
molecule of 2 parts Hydrogen and 1 part Oxygen, period. Plus
nothing
more
! All other “water” is actually H
2
O plus something. That “something”
could be whatever the water came into
contact with
 and was able to
dissolve, absorb and retain. In nature, water is heated by the sun causing it to turn to
its gaseous
 form,
evaporating, rising into the upper atmosphere
, cooling
 and condensing into
tiny droplets and gathering to
form clouds
. As the droplets cool further, the
molecules
clump together
, becoming heavy, then fall back to earth as
distilled water
 (this process is called the hydrological cycle). Unfortunately
,
our
 atmosphere is polluted by ozone, particulate matter,
sulfur dioxide
,
nitrogen oxides and carbon monoxide. Read more:  National Ambient Air
Quality Standards (NAAQS). Unfortunately, by the time this pure distilled water reaches
the
earth
, it is
H
2
0 + volatile organic compounds (VOCs) +NO
x
 + CO
+ numerous
carcinogenic chemicals. But it doesn’t stop there. After the
 mildly polluted
water reaches ear
th it
 begins on a journey
of absorbing
 and dissolving
everything it contacts on the surface
of the
 ground prior to soaking into the
soil or running off into
storm drains
. At this stage, the once pristine water
cleans the oil, dust
, dirt
 and toxic residue off the streets, highways and
parking lots
, including
 fertilizers, pesticides, fungicides, herbicides from
yards
, gardens
 and farmlands and the list goes on. There is not one stream, river
,
 lake or underground aquifer that is
pollution-free. Guess where the food and beverage processing industry,
cities and
municipalities get their water? You guessed it, those
same rivers
, lakes
and ground water. These are the chemicals found in San Diego,
CA, drinking
 water:

20 Total Contaminants Detected (2004 – 2009):Aluminum, Bromide,
Barium (total), Manganese, Nitrate, Monochloroacetic acid, Dichloroacetic
acid, Trichloroacetic acid, Monobromoacetic acid, Dibromoacetic acid,
Total haloacetic acids (HAAs), Chloroform, Bromoform,Bromodichloromethane, Dibromochloromethane, Total trihalomethanes
(TTHMs), o-Xylene, m- & p- Xylene, Combined Uranium (pCi/L), Gross
beta particle activity (pCi/L)  Note: Information on violations is drawn
directly from EPA
’
s national violations database in the Agency
’
s Safe
Dri
nking Water Information System. I reside in San Diego, where over half the population drinks from the tap. After all, why not? If the water was unhealthy, wouldn
’
t our caring,
compassionate, ever expanding government warn us? The facts are,
according to California
’
s Department of Public Health, San Diego
’
s drinking
water system contained eight chemicals exceeding health guidelines as
well as two chemicals that exceeded the EPA
’
s legal limit. In total, 20
contaminants have been found. One of those in excess of the EPA limit
was trihalomethanes with one being chloroform. The other was
manganese, a natural element that
’
s a by- product of industrial
manufacturing and is poisonous to humans. Did I find out that I have been drinking these chemicals from my tap
because the City of San Diego warned me with a notice in my water bill? NO! I had to diligently search out the facts on the internet. D
espite the fact that most drinking water in the U
. S
. generally
is not
healthy, at least most Ameri
cans can afford to treat their
water or to
purchase bottled water. Most tap water in the
United States
 has beendisinfected On the other hand, more than
525 million
 Chinese, and 700
million people in India are deprived
of safe
 drinking water. Worldwide,
countries generate close to
500 billion
 tons of industrial waste annually,
much of which ends up
in the
 water supply. In developing countries, water
pollution
has been
 linked to high miscarriage rates and severe brain
damage
, resulting
 in learning disabilities. Amoebic dysentery
contracted
from
 polluted water supplies has resulted in the loss of over
two million
children
’
s lives annually. Br
oad Range
of Pollutants
Found in 10
of the Top
Brands of
Bottled Water

Care to take a guess which ones? It really doesn’t matter if you could have guessed all ten right, because
if
the top ten companies are found to have chemicals and/or bacteria in their
water, and they are acclaimed to be the best ten, what about those that
aren
’
t? Why would they be considered any more trustworthy or
accountable? As
I
checked
 the prices of
various drinking

water brands
 in one
particular
grocery store, I was shocked to find some over $2 for 16 oz. Fiji
was
$
2.35 for 16 oz. (128 oz./gal ), or $18.80 per gallon. What on God
’
s greenearth is so
special about
 Fiji water other than imported from Fiji
, halfway
around the world? Fiji water is owned by an American woman living in the
States. Why Fiji? Because the Fiji dictatorship gave them an offer they
couldn
’
t refuse: no taxes and the military junta would protect them. Fiji Water
’
s chief marketing whiz and co-owner (with husband Stewart) is
Lynda Resnick, well-known westerners who are living high on the hog. The locals are living in dire poverty with a per capita income of $3,900. “Nowhere in Fiji Water
’
s glossy marketing material will you find reference
to the typhoid outbreaks that plague Fijians because of the island
’
s faulty
water supplies. The corporate entities that Fiji Water has

—despite the
owners
’

mention
 of financial transparency

— are set up in tax havens like
the Cayman Islands and Luxembourg; or the fact that its signature bottle is
made from Chinese plastic in a diesel-fueled plant and hauled thousands of
miles to its Eco-conscious consumers. And,
of course, yo
u won
’
t find mention of the

military junta for which Fiji
Water is a major source of
global
recognition
 and legitimacy. Fiji Water
posters across the
island declare
,
“
Fiji,
”
 and the slogan is almost eerily
accurate: The
reality of
 Fiji, the country
,
 has
 been eclipsed by the
glistening brand of
Fiji, the water. If you drink bottled
water,
 you
’
ve
probably drunk Fiji – or
wanted to
. Even though it
’
s shipped from the
opposite end of the globe
, even
 though it retails for nearly three times as
much as your
basic supermarket
 water, Fiji is now America
’
s leading
imported water
, beating
 out Evian. It has spent millions pushing not only the seemingly life-changing
properties of the product itself, but also the company
’
s green
“creds” and its charity work. Put all
that together
 in an iconic bottle emblazoned with a cheerful
hibiscus,  and everybody, from the Obamas to  Paris and Nicole to Diddy
and  Kimora, is seen sipping Fiji. Why
is Fiji
 America
’
s leading imported
water beating out Evian? What does that say about Eco-conscious
Americans who
support this
 status symbol of Hollywood and Washington,
often
serving Fiji
 water at their gatherings?The Audacity of Branding

Seizing on the bottle
’
s ubiquity,
Tourism
Fiji
 has
 been circulating
this photo of President Obama
at an event featuring Fiji Water. CHAPTER 5
The Fluoridation of
Drinking

Water

Think about it:  Does it make sense to debate whether or not  fluoride is
beneficial in reducing tooth decay when it is being  added to a “soup” of
known chemicals such as chlorine,  trihalomethanes, nitrates, herbicides,
fungicides and heavy  metals, to name a few? Would you add spice to a
soup that


 the source of the juices of the body that
circulate in the media of blood, lymph, and saliva, it is vulnerable to
problems of Dampness. Surplus uid spills over into the tissue. After
tissue becomes saturated, uid is shunted into joints, sinuses,
abdomen, lungs, and the space between skin and muscle. This excess
is experienced  as spongy tender esh, swelling of the belly, joints,
and lymph nodes, edema under the skin, painful swellings of the
breast or repro ductive organs, and copious or sticky disch arges from
the nose, throat, mouth, and other mucous membranes. The texture
of secretions is determined by the interaction of Dampness  with Heat
or Cold. Clear and uent discharges are a product of Cold aecting
the Spleen ; thick and sticky discharge s occur when Heat becomes
entangled with Moisture. Phlegm is congealed uid that arises from accumulated Dampness
and obstructs the free ow of Qi and Blood, producing stagnation. Phlegm in the respiratory tract is associated with coughing,
wheezing, and expectoration of sputum. Phlegm aecting the joints,
muscles, and nerves is felt but not seen—this “invisible phlegm”
creates arthritic and rheum atic pain, dizziness, seizu res, even
paralysis. MATE OF THE  SPLEEN. THE STOMACH
The Yang partner within the Spleen Network  is the Stomach, which
“rots and ripens” food by moistening and decompos ing it. In
contrast with the Spleen, the Stomach  needs uids to execute its
duty. Yet excessive wetness makes the Spleen ’s job of absorbing and
distributing uids more dicult. Since the Stomach  is Yang, its
nature is warmer and drier and therefore needs the balance of Yinmoisture; since  the Spleen  is cooler and damper, Yin, it needs the
balance of Yang dryness. Normally the Spleen Qi moves up, bringing pure Essence  to the
Lung, and the Stomach Qi descen ds, bringing impure matter and
liquid to the Intestines. If instead the Stomach Qi rebels and moves
upward, belch ing, hiccups, nausea, regurgitation, and inamed
gums can occur. It is the Spleen ’s upward-moving Qi that maintains
organs, vessels, and tissues in their proper place. If Spleen Qi sinks
downward, diarrhea and prolapse of organs and veins occurs,
especially of the stomach, intestines, uterus, and rectum, causing
hernias and hemorrhoids. WEAK SPLEEN: DEPLETED  QI AND BLOOD
Just as Spleen  weakness leads to deciency  of Qi, it also leads to a
deciency  of Blood. Symptoms of this are anem ia, dry skin and hair,
blurry vision, pale lips and nails, dizziness, and fatigue (muscle
atrophy, weak ness, and emaciation). The Heart  depends on the
Blood  formed by the Spleen, the lack of which leads to symptoms
like palpitations and insomn ia. Similarly, without having  adequate
Blood  to store, the Liver will become unstable, unab le to properly
regulate the Qi. This in turn causes disruption to the digestive
function of the Spleen. For the Lung, when the moist Essence
generated by the Spleen  is insucient, its delicate lining, plus that of
the nose and large intestine, becomes dry and fragile. This hinders
the blending of Essence  (Food and Air), leading to a loss of vitality
and weakening of body defenses. GREAT SUSTAINER
Thus the Spleen  assists the Liver and Heart  by maintaining the
integrity of the blood vessels, nourishing the Blood, and maintaining
its proper viscosity so that it ows smoothly. This helps to preserve
the stability of the mind and emotions. It assists the Lung and the
Kidney  by generating Essence  and distributing adequate Moisture  and
lubrication for skin and mucous membrane.METAL: THE LUNG
In the Lung, the Qi of Heaven (air) joins with the Qi of Earth
(nutrition), forming the Qi that vitalizes human life. Like a minister
who conducts aairs of state and determines territorial borders, the
Lung governs the relationship between the inside and the outside,
setting limits and protecting boundaries. With restraint and
delicacy, expanding and contracting, the Lung collects, mixes, and
scatters the Qi, instilling rhythm and order. Lung-Large Intestine
ESTABLISHING THE  CADENCE OF  QI
The newborn’s rst breath ushers in its separate, individual
existence. The activity of respiration drives the Qi throughout the
body. This continuous bellowslike pulsation of the chest and
abdomen sets the basic rhythmic pattern of all functions in the
organism. To receive air, the Lung empties, slowing the movement
of Qi, and when the chest lls, the movement of Qi accelerates. In
Western terms, the function of the parasympathetic nervous system
is analo gous to that of the Lung insofar as it is a mechanism for
inhibiting and quieting activity. Many physical and spiritual self-mastery systems adhere to the
premise that by controlling the breath one can achieve and preserve
mental clarit y, emotional  tranquillity, and physic al vigor. Accordingly, Taoist adepts developed a practical discipline of breath
called Qi Gong  to cultivate vitality and prevent disease.As in the alchemical proces s of transmuting the base metals of
lead and mercury into gold, the Lung extracts the Essence  from Air,
combining it with the Essence  from Food sent by the Spleen, distilling
it into the pure, correct Qi of bodily life. The Lung then guides this
rened essence downward from the head into the chest and
abdomen and outward toward the muscles, skin, and extremities. Through exhalation, the Lung eliminates the by-products  of its
alchemical work by expelling  the turbid, used air. If this descending
and dispersing  cadence is thwarted, an uprising of rebellious Qi
causes coarse breathing, headaches, tightness of the chest and
shoulders, and mental distress.Lung Networ k
EXTERNAL  SECURITY
As the interface between our inner and outer world, the Lung
manages external security. Sometimes referred to as the “third
Lung,” the skin is the outermost surface of the self, providing an
elastic envelope that contains us, shielding against intrusion. The
Lung transpires across the dermal layer: through perspiration, plus
opening and closing the pores, it constantly adjusts the moisture and
temperature of the body. Like a screen of variable porosity, the Lung
tightens and thickens the skin to ward o undesirable inuences
and seal in valuable internal resources, or it loosens and thins the
skin to release unwanted internal substances or feelings and permit
penetration of desirable inuences. Often the rst strategy for
treating acute illness is to drive the pathogenic inuenc es of Cold,
Heat, and Wind  out through the skin by using methods that
stimulate peripheral circulation and open the pores. The Lung
mobilizes the periphery, called the wei Qi, or rst line of defense,
which enables the body to adapt to its environment and resist
adversity. If the Lung Qi is weak, our physical and emotional
protection is reduced, making  us vulnerable to infectious diseases as
well as to the negative thoughts and feelings of other people. DISPERSION OF  MOISTURE
The smooth dispersion of Moisture  to all parts of the body is also a
task of the Lung. It collects the Fluid Essence  transported upward
from the Spleen  and moisture from the air and “precipitates” it
downward, like mist, to the Kidney  and Bladder  as well as releasing
it as sweat. Thus the Lungs  serve to regulate urine output. If the Lung
Qi is prevented from properly descending, Moisture  accumulates in
the upper body, causing facial edema above and scanty urinary
output below. If, on the other hand, the Lung Qi is severely
weakened, Moisture  and vitality may leak away from the body
through excessive sweating (perspiration at rest) or uncontrolled
urination (incontinence), because the Lung Yang can no longer
vaporize the Qi upward. Since Moisture  is generated by the Spleen
and transported to the Lung, if there is a Spleen  problem, there willbe a buildup of Moisture, or Dampness. This Dampness  in the Lung can
congeal into phlegm, which obstructs the bronchi, throat, and nose,
impairing respiration, causing coughing, asthma, and nasal
congestion. The Lung is the upper source that accepts the Qi, and the
Kidney  is the lower source that grasps and anchors the Qi. Shortness
of breath can occur when the


 : yielding to their hurried environment. The
most delicious flavors of foods are developed by long
mastication, which gives the saliva time enough to act upon their chemical properties and begin the process of changing
and digesting them. For instance, the changing of starch into dextrine and
grape sugar is the first process of digestion; if done by
mastication it develops a most delicious taste. If this most
important function is not performed in the mouth by the act of
mastication, the taste-buds are not only robbed of their rights,
but extra labor is put upon the stomach, and the process of
digestion much retarded and made more difficult. Perfect mastication is the surest means of avoiding the
habit of over-eating, which is  so disastrous to the health and
so common among civilized people. Every pennyweight of
food taken into the stomach more than is necessary becomes
at once a leaden load upon the body. It is converted into a
poison. It so over-burdens the excretory organs that they
become torpid and diseased and Bright's disease,
constipation, and the long train of evils that follow are the
result. Not long since, we dined with some friends whose
knowledge of the culinary art was very highly developed. From memory we made an inventory of the quantity of food
consumed by one of the most advanced disciples of French
cookery; and according to our best calculations if the same
quantity of material had been eaten in its elementary state and
thoroughly masticated it would have taken about thirty-one
hours' continuous chewing to have disposed of the cargo. The only excuse nature offers to man for creating him is
that she gives him liberty and the means of securing his
happiness and contentment. Yet nearly everything he does
with reference to his physical structure seems to be especially
designed to defeat this purpose. There is a great deal of pleasure to be gained from eating,
but when our highly civilized man comes to perform this very
important function, he shovels in the provender with one
hand while he makes out a mortgage or figures per cent. with
the other. The result is that he gets no happiness from the
mortgage or per cent., but a great deal of unhappiness from
the provender; therefore, at the age of forty the majority of
men stand dejected and defeated, while half the amount of
study bestowed upon themselves and the inexorable laws of
nature that they have given to the foibles of fashion or the
fight for food would have brought health and abundant
vitality up to and even beyond the century mark. Old age is the most valuable period of life. When the
strife and chase is ended we st and before our fellows with
accumulated knowledge, with no ambition to serve except the
common good, which should be given to the world in
exchange for what Mother Nature has given to us. FEEDING CHILDREN. THE first year of the baby's existence is the most trying and
hazardous period of its life. The frightful fatality among
children the first year after birth furnishes ample evidence
that something is wrong. The average mother or nurse knows
but little about the few simple la ws that nature has framed to
govern infant life. The greatest of all errors are made in
reference to feeding. The nurse or mother seems to think that
the least outcry or expression of disturbance is a demand or
evidence that baby must be fed, and straightway the place is
searched for something—something sweet —anything that
will temporarily give employment or divert the mind of the
child from its trouble, while in the great majority of cases it is
caused by too much or the wrong kind of food being given. For the first twelve months, or until all the molar teeth
have appeared, a child should take nothing but liquid food. Mother's milk if possible. If this cannot be supplied, then
whole, unsterilized cow's milk is the best substitute. The
practice of boiling or sterilizing milk is positively
mischievous. This subject is treated at some length in our
chapter on milk. Dried or powdered milk and all kinds of "infant foods"
should be religiously avoide d. Putting milk through the
drying process destroys the cellular tissues of the fat globules,
and the butter fat is set free and becomes very difficult of
digestion. Every mother should read Dr. Fischer's "Infant
Feeding," which treats this subject at great length in the most
frank and scientific manner. Dr. Fischer gives the analysis of
"Nestle's Food," which he term s "a farinaceous, dried milk
food." He shows that this food has not quite one-sixth the
amount of fat, and only one-third the amount of proteids that
is to be found in mother's milk. Over one-half of the proteid
matter has been made insoluble by the drying process. Dr.
Fischer refers to "Horlick's Malted Milk" and a preparation
called "Milkine," both of which he shows to be about the
same in food value or more properly speaking, in lack of food
value as that of "Nestle's." By the exercise of reasonable thought and intelligence a
child might be raised without ever giving but few expressions
or cries of disturbance or illness. To begin with, the mother-
to-be should surround herself only with that which is the most
pleasant and agreeable. Her diet should be selected with great
care. It should not be composed of too much calcareous
matter or starchy foods such as cereals, potatoes and legumes
which go to construct bone a nd cartilage. Moderate exercise
and deep breathing should be the most conspicuous part of
the daily duties. She should read the best books, write and
compose the best literature of which her mind is capable, she
should endeavor to create something, think the best and
loftiest thoughts, hear the best music, look upon the best
works of art, and commune closely with nature in all its
solemnity, poetry and grandeur. This will endow her child with a vivid and active imagination without which no great
thing has ever been accomplishe d. She should live as near as
possible in the aesthetic and keep her thoughts as near as
possible to the domain of ethics. She should endeavor to be
all that she would have her child become in character. If the
unsatisfied want of a strawberry will in some strange way,
through the mind, leave its impression upon the body of her
child, how much more certain are the higher, nobler, grander
thoughts to leave their indelible impression upon the
embryotic mind and heart. When baby comes, the first thing done is to bundle it up
in three feet of foolish rags, putting its little limbs in a strait-
jacket, depriving it of its liberty and right to exercise which
nature so strenuously demands. Wh en it is taken out into the
air it is bundled and wrapped a nd rolled into more and more
wool, caps and cloaks, the air only being allowed to touch a
part of its face. It is propped up with pillows, and when its
little spine begins to ache and curve from the unnatural
weight it bears and it cries and weeps in anguish, telling in
the only language it has learned of the pain affectionate
ignorance is inflicting, it is given a dose of Lydia Killem's
Soothing Syrup, until from the effect of the powerful drug
and sheer exhaustion it falls into slumber awakening only to
suffer the same torture inflicted in the same way again and
again, day after day, until from want of natural nourishment,
fresh air, sunshine and exerci se, its cheeks grow pale and
wan, its vitality is lowered from week to week, and it passes
into the great unknown from which it has just emerged—
passes away like a drop of dew that reflected for an hour the
prismatic colors of a morning sun, and faded forever from
those who loved it most. Who is to blame? Who is
responsible for the tens of t housands of little ones who come
unbidden into a world and are thrust out of it by ignorance
and stupidity through a veil of sorrow and tears? Mother's milk is preferable to all foods for a baby, and
upon it often depends the question of life or death. Mother's
milk, upon which so much depends, necessarily involves the
question of the mother's diet. Good milk—good baby food,
the thing upon which baby's health, maybe its life, depends,
cannot be made out of such things as tea and toast, coffee,
vinegar, pickles and pastries, gravies and condiments, canned
foods, greasy meats, fermented bread, wines and beer. There is no period in life when diet is so important as
when it is taken second-hand in the form of mother's milk. The diet of the mother should consist of pure, clean,
wholesome, nourishing foods such as fresh, unsterilized milk,
cream, nuts, fresh ripe fruits, fresh green vegetables, and
newly laid eggs, all of which can be taken without cooking,
without devitalizing them with fire. If the above foods are partaken of by the mother, it will
stimulate the secretions of the breast and purify its contents
so that baby ills, especially such ailments as "three months'
baby colic," would never be known. A mother should


	infinite	sequence	of	lifetimes	is	obviously	quite	possible. This
formulation	is	in	agreement	with	the	ancient	sages,	the
Vedas
,	and	the
teachings	of	Krishna,	Buddha,	and	Hinduism,	as	well	as	other	ancient
religions. At	very	advanced	levels	of	consciousness,	enlightened	sages	are	able	to
recall	prior	lifetimes	that	are	often	described	as	having	been	very
numerous. In	the	out-of-body	experience,	also,	people	remember	that	their
energy	body	has	inhabited	prior	physical	bodies. Young	children	are	also
prone	to	recalling	prior	lifetimes,	and	studies	show	this	to	be	a	rather
frequent	occurrence. A	sage	was	asked	how	real	previous	incarnations	are
and	he	replied	that	they	are	as	real	as	this	one—no	more,	no	less. The	interest	in	whether	one	has	had	previous	lifetimes	is	more	than	just
a	reflection	of	the	ego’s	vanity	or	self-interest. Of	more	importance	is	that
the	understanding	of	how	divine	justice	works	out	clarifies
misunderstandings	about	the	nature	of	the	ego. It	also	clarifies	Christian
teachings	that	“As	ye	sow,	so	shall	ye	reap”;	“People	who	live	in	glass
houses	shouldn’t	throw	stones;”	“Those	who	live	by	the	sword	die	by	the
sword”;	“Not	a	hair	on	your	head	goes	uncounted”;	and	“Every	sparrow
that	falls	is	noted.”
					Jesus’	comments	about	reincarnation	are	brief	and	appear	in	Mathew
11:7-14	and	17:10-13	where	he	states,	“Elias	(Elijah)	has	come	back	as
John	the	Baptist.”
					Christianity	is	focused	on	the	choosing	of	virtue	over	sin	or	good	over
evil	as	the	importance	of	the	fate	of	the	soul	takes	precedence	over	the
subject	of	reincarnation.Q:	Spiritual	destiny,	or	karma,	then,	is	set	by	choice	and	personal
responsibility? A:	The	most	powerful	determining	factor	is	intention	and	decision	of	the
spiritual	will. The	idea	that	contextualization	and	thought	or	action	set	up
an	energy	pattern	of	a	calibratable	level	of	power	versus	force	is	the	basis
of	the	spiritual	path	called	Karma	Yoga,	which	means	that	all	actions	can
be	sanctified	by	their	dedication	to	God. Even	the	simplest	action,	such	as	peeling	a	potato,	can	be	accompanied
by	resentment	or	by	devotion	to	life	out	of	joy,	knowing	that	one	is
supporting	life	through	life. In	gratitude	for	the	gift	of	life,	one	dedicates
that	life	back	as	a	gift	to	God	through	selfless	service	to	His	creation	as	all
of	life. With	this	dedication,	one	validates	the	sacredness	of	all	life	and
treats	it	with	respect. When	we	stop	to	assist	a	helpless	beetle	with	a	twig
so	it	can	turn	over	off	its	back	and	resume	life,	the	entire	universe	knows	it
and	responds. To	acknowledge	and	support	the	value	of	all	life	supports	one’s	own,
which	is	part	of	that	life. What	is	generally	meant	by	the	term	‘soul’	is	the
capacity	to	experience	life. The	Self	shines	forth	as	awareness	of	existence
in	all	that	lives. The	deer	and	all	animals	enjoy	their	lives	to	the	same
degree	as	people	do. They	derive	joy	from	their	existence	and	experience
of	life. There	is	a	documentary	film	about	the	lives	of	giant	otters	in	the	wilds
of	Peru. They	are	territorial. In	the	movie,	a	lone	male	who	had	a	whole
lake	to	himself	was	filmed. It	stayed	all	alone	for	months	and	finally,	the
filmmaker’s	patience	was	rewarded	when	another	otter	discovered	and
appeared	in	the	lake. The	film	showed	the	meeting	of	these	two	lonely
otters	and	their	joy	of	finding	each	other,	which	was	overwhelming. They
did	endless	summersaults	and	dances	together	out	of	their	pleasure	and
happiness. Their	joy	was	stunningly	obvious	even	to	the	most	ignorant
person. Whether	animals	are	capable	or	not	of	linear	logic	and	its
concomitant	languaging	is	really	irrelevant. What	is	significant	is	that	on
the	level	at	which	life	is	actually	lived	(the	subjective),	the	experience	of
animals	and	their	joy	in	life	is	equal	to	that	of	humans. Q:	In	using	the	consciousness	research	method,	is	it	true	that	any	and	all
information	is	available	to	anyone? A:	That	is	true. One’s	inner	life	is	actually	a	public	document	that	can	be
accessed	by	anyone,	anywhere,	at	any	time. No	secrets	are	possible;	all
stands	revealed. This	does	not	really	seem	so	surprising	in	an	age	when
modern	technological	software	programs	already	exist	that	enable	theindividual	Internet	user	to	access	and	download	any	file	in	existence	from
any	computer	in	the	world. All	information	on	the	Internet	is	in	the	public
domain;	likewise,	most	public	as	well	as	private	locations	are	under
continuous	video	surveillance,	including	even	the	public	streets. The
surveillance	and	recording	of	all	human	activities	go	on	continually	via
satellite. Every	fingerprint	leaves	not	only	a	unique	identifying	pattern	but
also	a	traceable	DNA	pattern	as	well. Computers	track	and	analyze	every
purchase	and	transaction. Credit	bureaus	record	all	financial	patterns	in
detail. It	would	seem	that	privacy	is	really	a	fantasy	of	a	bygone	era. An
honest	person	finds	all	this	rather	reassuring	because	then	honesty	and
innocence	are	documented. However,	a	dishonest	or	guilty	person
probably	reacts	to	these	realizations	with	fear. It	is	a	certainty	that	in	both
this	world	and	the	next,	all	stands	revealed	and	accountability	is	a
certainty. For	it	to	be	otherwise,	the	universe	would	have	to	have	been
created	as	unjust,	which	is	not	possible	as	an	expression	of	the	nature	of
Divinity. Q:	Is	it	necessary	to	have	a	guru? Some	spiritual	traditions	say	it	is
. A:	Everyone	already	has	a	guru—the	Self. The	Presence	of	God	is	ever
present. By	Grace,	the	Holy	Spirit	is	that	aspect	of	divine	consciousness
available	to	all. Because	one’s	ego	blocks	off	awareness	of	the	Self	that	is
within,	it	is	reconnected	to	Truth	by	contact	with	the	spiritual	master,	the
avatar,	or	spiritual	teachings. The	spiritual	sage	has,	by	means	of	greater	spiritual	evolution,	closer
contact	and	identification	with	the	Self	and	so	is	able	to	speak,	teach,	and
be	of	help	and	guidance. The	hearing	of	spiritual	experience	is
inspirational	to	others. All	spiritual	growth	is	by	consent	of	one’s	free	will. A	true	teacher	does	not	impose	their	will	on	others	but	makes	their
understandings	available	to	all. The	enlightened	teacher	does	not	charge
for	information	because	that	which	was	received	as	a	gift	is	given	out	as	a
gift. The	teaching	that	is	shared	is	of	a	higher	calibration	and	has	by	itself
the	capacity	to	catalyze	spiritual	advancement. To	merely	hear	a	great
teaching	is	itself	the	consequence	of	spiritual	merit. To	act	on	it	is	of	even
greater	benefit. The	Buddha	is	al


ome involved in something that brings our hidden
darkness to the surface. A t these times, the pr overbial
knock on the door feels mor e like a knock in the head; yet
the moments we meet our own disowned darkness ar e notonly some of the most painful, but also the most fertile
times of our life. If we wish to avoid the wrath of the Shadow Eﬀect, we
must do a r eality check with ourselves every day to see if
we ar e acting in ways that could shame, embar rass, or
destr oy our family, car eer, health, or self -esteem. W e must
wake up and consider whether we ar e hiding and denying a
secret life; we must become awar e of habits, behaviors, or
ways of being we ar e keeping fr om others. If we fear what
would happen if our families, cowork ers, or friends look ed
through our e-mails, check ed the history of our most
recently viewed sites on our computers, or r ead the
judgmental, mean thoughts in our minds, we must
recognize these as signs—as ﬂashing r ed lights. Denial is
the culprit that k eeps our secr et life intact and out of sight—
and k eeps us focused on anything but our own indiscr etions. To embrace our shadow and derail the possibility of the
Shadow Eﬀect taking us down, we must open up to a
greater truth about our humanness and what lurks beneath
the surface of the person we believe ourselves to be. When
we engage our minds in investigating the hypocrisy of our
human behavior, we open up to a deeper, mor e meaningful
truth—that all parts of ourselves deserve to be seen, hear d,
and embraced, that every aspect holds a gr eater gif t than
we can see and every feeling deserves healthy e xpression. When they ar e tak en out of the darkness and e xposed to the
light, they will support us in cr eating healthy r elationships,
regaining good mental health, and achieving our potential. The Shadow Eﬀect shatters our perfectly constructed
persona so that we can r einvent ourselves as somebody
other than who we’ve been. Self -sabotage is nothing mor e
than an unwillingness on the part of our higher self to
continue playing the r ole we have assigned to ourselves. Ideally, we embrace our disowned aspects willingly; when
we insist on clinging to our personas, the fallout can be
painful and messy. Ther e are examples of this everywher e. Britney Spears, the all- American Mousek eteer who wor e the
good-girl mask, spirals into self -destruction and becomes a
notorious bad girl. T iger W oods, the all-star golfer with the
nice-guy overachiever mask, acts out and in one day goes
from a super hero to a self -sabotaging cheater. When the
mask of our human persona gets too tight, when ther e is no
more room to gr ow or br eathe, it blows itself up, so that it
can r e-create itself anew. Ther e are literally millions of
examples thr oughout time that clearly demonstrate the
phenomenon of the Shadow Eﬀect. Y et when these little or
massive indiscr etions of others ar e brought to light, we ar e
left shaking our heads, perple xed at their behavior. We call
it a fall fr om grace, but is it r eally a fall fr om grace. Is grace
no mor e than a well-constructed act we show the world,
while our secr et life is hidden fr om those we love. UNCO VERING OUR SHADOW
When we ﬁnd ourselves obsessed with aspects of other
people’s shadows, it is only because they have touched one
of our own. W e are used to thinking that we cannot see
ourselves unless we ar e looking in a mir ror—but this is true
only on one level. The fact is we can see ourselves in living
color by taking note of what we observe in other people. W e
are designed to pr oject onto others the qualities we can’t
see in ourselves. It’s not a bad thing. W e all do it all the
time. P rojection is an involuntary defense mechanism of the
ego; instead of acknowledging the qualities in us that we
dislik e, we pr oject them onto someone else. W e project
them onto our mothers, our kids, our friends, or, even
better, some famous public ﬁgur e we have never even met. Whatever we judge or condemn in another is ultimately a
disowned or r ejected part of ourselves. When we ar e in the
midst of pr ojection, it appears as though we ar e seeing the
other person, but in r eality we ar e seeing a hidden aspect ofourselves. Those we pr oject on hold pieces of our unclaimed
darkness as well as pieces of our unclaimed light. Simultaneously afraid of our own unworthiness as well as
our own gr eatness, we unconsciously transfer these
qualities onto another rather than own them ourselves. You have alr eady e xperienced the power of pr ojection
thousands of times in your life. Y ou walk into a r oom and
feel suddenly enamor ed with someone. Y ou begin a
conversation, and then she starts telling you about her lik es
or dislik es that don’t mesh with your own. Suddenly that
person looks diﬀer ent to you—the trance of pr ojection has
been br oken and you see her in a completely diﬀer ent light. If a moment later she happens to mention that she can get
you courtside tick ets to a game you’ve been dying to see or
that she knows someone who can help you get your latest
project oﬀ the gr ound, you may again see her in a favorable
light and she may seem mor e inter esting. F inally, the
conversation is back on track, but in the very ne xt breath
she starts dr opping names, and when she suddenly r eminds
you of your bragging father -in-law, you feel r epulsed. In
reality, nothing about this person has changed e xcept your
perception of her. This is the power of pr ojection. If you
understand this phenomenon, you will understand why you
can love someone one minute and in the very ne xt moment
ﬁnd that person unbearably annoying. Our unclaimed darkness continually shows itself on the
screen of those ar ound us. W e might see our
submissiveness in our mother, our gr eed in our father, our
laziness in our husband, or our righteous ness in politicians. Projection sounds lik e this: “She’s so self -center ed. ” “ He is
so full of himself. ” “What an idiot. He is such a loser. ”
Projection e xplains why ﬁve siblings can gr ow up in the
same home, and each of them will r ecount a diﬀer ent story
about their par ents, assign them a diﬀer ent set of str engths
and weaknesses, and r emember them as possessing
diﬀer ent characteristics. It’s of ten har d to r ecognize our own bad behavior,
because we ar e continually pr ojecting it on others. The mor e
convinced we ar e of other people’s wr ongdoings, the mor e
likely it is that we ourselves ar e guilty of the same
indiscr etions. A. J., who tends bar at a popular r estaurant,
was headed home af ter a long day’s work and looking
forwar d to spending a quiet evening with his wife and family. A few short minutes into his drive, he suddenly hear d the
noise behind him that we all dr ead—the squeal of a sir en. As
he pulled over, he sear ched his memory to see what he
could have done, but nothing came to mind. He r olled down
his window, and the oﬃcer ask ed to see his license. After he handed over his ID, the oﬃcer leaned in and
asked him, “Y oung man, have you been drinking. ”
A.<|eot_id|><|begin_of_text|>
Q: What is the consequence of ignoring our repressed feelings and impulses?,
A: We will not be able to see the truth about ourselves, and our unacknowledged aspects will seek expression in unhealthy ways, potentially leading to self-sabotage and harm to ourselves and those around us.
Q: What is the author's message about the importance of acknowledging and accepting our shadow aspects?,
A: The author emphasizes that it is crucial to acknowledge and accept our repressed qualities and feelings to avoid the Shadow Effect and break free from self-sabotaging behaviors.
Q: What is an example of the Shadow Effect?,
A: The story of A.J., who was initially judgmental and critical of others, but eventually realized he was exhibiting the same behavior and had to confront his own shadow.
Q: How can we avoid the Shadow Effect?,
A: By acknowledging and accepting our repressed qualities and feelings, we can break free from self-sabotaging behaviors and take control of our lives.
Q:


 Figure	12a
:	Kidney	stones	embedded	in	kidney

Through	all	this,	the	kidneys	become	overburdened	and	can	no	longer	maintain	normalfluid	and	electrolyte	balances	in	the	body. In	addition,	urinary	components	may	precipitate
and	form	into	crystals	and	stones	of	various	types	and	sizes	(see
Figure	12a
). Uric	acid
stones,
	for	example,	are	formed	when	uric	acid	concentration	in	the	urine	exceeds	2	to	4
mg	percent. This	amount	was	considered	within	the	range	of	tolerance	until	the	mid-
1960s,	when	it	was	adjusted	upward. Uric	acid	is	a	by-product	of	the	breakdown	of	protein
in	the	liver. Since	meat	consumption	rose	sharply	in	that	decade,	the	“within	the	norm”
level	was	adjusted	to	7. 5	mg	percent	This	adjustment,	however,	does	not	make	uric	acid
any	less	harmful	to	the	body. Stones	formed	from	excessive	uric	acid	concentrations	of	4
mg	percent	and	higher	(also	see	“Bladder	stones”	in
Figure	12b
)	can	lead	to
urinary
obstruction,	kidney	infection,
	and,	eventually,
kidney	failure. Figure	12b
:	Bladder	stones

As	kidney	cells	become	increasingly	deprived	of	vital	nutrients,	including	oxygen,
malignant	tumors	may	develop. In	addition,	uric	acid	crystals	that	are	not	eliminated	by
the	kidneys	can	settle	in	the	joints	and	cause	rheumatism,	gout,	and	water	retention. Symptoms	of	impending	kidney	trouble	are	often	deceptively	mild	in	comparison	to	the
potential	severity	of	kidney	disease. The	most	observable	and	common	symptoms	of
kidney	problems	are	abnormal	changes	in	the	volume,	frequency,	and	coloration	of	the
urine. These	are	usually	accompanied	by	swelling	of	the	eyes,	face,	and	ankles,	as	well	as
pain	in	the	upper	and	lower	back. If	the	disease	has	progressed	further,	there	may	be
blurred	vision,	tiredness,	declined	performance,	and	nausea. The	following	symptoms	may
also	indicate	malfunctioning	of	the	kidneys:
high	blood	pressure,	low	blood	pressure,	pain
moving	from	the	upper	to	lower	abdomen,	dark	brown	urine,	pain	in	the	back	just	above
the	waist,	excessive	thirst,	increase	in	urination	(especially	during	the	night),	less	than
500	ml	of	urine	per	day,	a	feeling	of	fullness	in	the	bladder,	pain	while	passing	urine,	drier
and	browner	skin	pigment,	ankles	being	puffy	at	night,	eyes	being	puffy	in	morning,
bruising,	and	hemorrhaging. All	major	diseases	of	the	urinary	system	are	caused	by	toxic	blood;	in	other	words,	by
blood	filled	with	tiny	molecules	of	waste	material	and	excessive	proteins. Gallstones	in
the	liver	impair	digestion,	cause	blood	and	lymph	congestion,	and	disrupt	the	entire
circulatory	system,	including	that	of	the	urinary	system. When	the	gallstones	are	removed,	the	urinary	system	has	a	chance	to	recuperate,	rid
itself	of	accumulated	toxins	and	stones,	and	maintain	fluid	balance	and	normal	blood
pressure. This	is	necessary	for	all	the	processes	in	the	body	to	run	smoothly	and
efficiently. There	may	also	be	a	strong	need	to	cleanse	the	kidneys,	in	addition	to	the	liver
and	gallbladder	(see
The	Kidney	Cleanse,
	section	3	of	Chapter	5). Disorders	of	the	Nervous	System

Our	entire	lives	are	dictated	by	the	way	we	feel. Our	persona,	the	way	we	carry	ourselves,
our	interactions	with	other	people,	our	moods,	cravings,	patience	and	tolerance	levels,	and
our	reactions	to	life’s	occurrences—all	are	strongly	influenced	by	the	condition	of	our
nervous	system. In	today’s	fast-paced	world,	we	are	exposed	to	a	variety	of	conditions	that
wreak	havoc	on	our	bodies. The	brain	is	the	control	center	of	the	body,	and	unless	it
receives	proper	nourishment,	your	entire	physical	and	emotional	being	can	easily	become
chaotic. Brain	cells	are	normally	easily	capable	of	manufacturing	the	huge	number	of	chemicals
they	need	for	the	complex	tasks	they	must	perform,	day	after	day,	year	after	year. However,	their	life	support	depends	on	the	continuous	supply	of	nutrients	necessary	to
produce	those	chemicals. Modern	intensive	agriculture	has	nearly	depleted	farm	soil	of	all
its	basic	nutrients	(see	“
Take	Ionic	Essential	Minerals,
”	section	5	in	Chapter	5). Although
this	has	certainly	added	to	the	nutritional	deficiencies	so	prevalent	among	the	populations
in	industrialized	nations,	most	nutrient	deficiencies	actually	occur	as	a	result	of	poor
performance	of	the	digestive	system	and,	particularly,	of	the	liver. Lack	of	such	nutrients
can	hinder	the	ability	of	our	brains	to	manufacture	the	chemicals	they	need	to	function
efficiently. The	brain	can	operate	for	quite	some	time	with	substandard	amounts	of	nutrients,	but
the	price	one	pays	includes	poor	health,	fatigue,	lack	of	energy,	mood	swings,	depression,
sickness,	aches	and	pains,	and	general	discomfort. Some	deficiencies	manifest	in	mental
disease,	such	as	schizophrenia	and	Alzheimer’s. The	health	of	the	nervous	system,	which	includes	the	brain,	the	spinal	cord,	pairs	of
spinal	and	cranial	nerves,	and	autonomic	functions,	largely	depends	on	the	quality	of	the
blood. Blood	is	composed	of	plasma	(a	straw-colored	transparent	fluid)	and	cells. The
constituents	of	plasma	are	water,	plasma	proteins,	mineral	salts,	hormones,	vitamins,
nutrient	materials,	organic	waste	products,	antibodies,	and	gases. There	are	three	varieties
of	blood	cells:	white	cells	(
leukocytes
),	red	cells	(
erythrocytes
),	and	platelets
(
thrombocytes
). Any	abnormal	changes	in	the	blood	affect	the	nervous	system	as	well	as
the	rest	of	the	body. All	three	types	of	blood	cells	are	formed	in	the	red	bone	marrow,	which	is	nourished
and	maintained	by	the	nutrients	supplied	by	the	digestive	system. Gallstones	in	the	liver
interfere	with	the	digestion	and	assimilation	of	food,	which	fills	the	plasma	of	the	blood
with	excessive	waste	material	and	reduces	nutrient	supplies	to	the	red	bone	marrow. This,
in	turn,	upsets	the	balance	of	blood	cell	constituents,	disrupts	hormonal	pathways,	andcauses	abnormal	responses	in	the	nervous	system. Most	diseases	afflicting	the	nervous
system	are	rooted	in	improperly	formed	blood,	brought	about	by	a	dysfunctional	liver	and
subsequent	waste	accumulation	in	the	intestinal	tract. Each	of	the	numerous	functions	of	the	liver	has	a	direct	influence	on	the	nervous
system,	particularly	the	brain. The	liver	cells	convert	glycogen	(complex	sugar)	into
glucose,	which,	besides	oxygen	and	water,	serves	as	the	most	important	nutrient	for	the
nervous	system. Glucose	covers	most	of	that	system’s	energy	require


 says, “Y our value is based on your cr edentials. Y ou
need a Ph.D. or its equivalent befor e you can get a good
job.” But some of the best and brightest of our generation
were educated mor e by life than by school. Ther e’s a mass
of talent in our society who have been everywher e and done
everything, but have few cr edentials to show for it. Our
achievements have been mainly inter nal. Our ministries—our new car eers—will r eﬂect these
internal achievements. They will e xpress a new integration
of mind and heart. They will e xpress the consciousness of
people contributing their individual r esour ces to a general
healing tide. These car eers will be cr eated as individual
reﬂections of our unique talents. W e will not “ﬁnd” these
jobs; we will cr eate them. Ther e are no ads in the “ Help
Wanted” section of newspapers for world saviors or miracle-
work ers. New for ms of employment ar e emer ging in
response to new ener gies. Carl Jung advised people to look closely into whatever
fairy tales or myths particularly attracted them as childr en. When I was a child, I was enchanted by a fairy tale called
“The Girl in the P atchwork Dr ess.” In this story, the cr own
prince of a kingdom is going ar ound the country looking for
a bride. In one town, a huge ball is being held so that the
Prince can have a chance to meet all the young ladies wholive ther e. One girl wanted very much to go to the ball but
she didn’t have enough money to buy the material she
would need in or der to mak e a beautiful ball gown. So she
did what she could. She pick ed up scraps of material fr om
other girls’ worktables, and put together a patchwork dr ess. On the night of the ball, she enter ed the party and gr ew
embar rassed when she saw how beautiful all the other girls’
dresses wer e. Feeling ashamed, she hid in a closet. The
prince came to the party, danced with all the girls ther e,
and at a certain point, he had had enough. He was bor ed
and he was going home. But as he was leaving, he noticed a
piece of cloth sticking out of a closet door. He or dered his
guards to open the door, wher e they discover ed the girl in
the patchwork dr ess. The prince danced with her, found her
more inter esting than any of the other girls, and he mar ried
her. When I thought of that story as an adult, I knew why it
had meant so much to me as a child. It r evealed a
signiﬁcant ar chetype in my own life. I would ultimately taste
a little bit of just about everything life had to oﬀer. This
would never ear n me a degr ee in anything, but it would ear n
me a kind of overview. That vision of things would become
the basis for my car eer. A lot of people among us ar e like
the girl in the patchwork dr ess. W e have a little bit of this,
and a little bit of that. But you can’t get a Ph.D. in having
been every wher e and done everything. P ut it all together,
and we don’t have a degr ee, but we’r e inter esting people
with inter esting stories to tell. The patchwork dr ess
symbolizes the consciousness of a generalist, one who
synthesizes, while the other beautiful gowns symbolize the
consciousness of a specialist. Both the generalist and the
specialist ar e important viewpoints in the functioning of a
healthy society.Ultimately, it is not our cr edentials but our commitment
to a higher purpose that cr eates our eﬀectiveness in the
world. Our r esumes ar e important only if we think they ar e. I
was eating dinner one night with a girlfriend of mine who is
an excellent writer and a published author. I mentioned to
another friend at the table, a man in publishing, that I
thought Barbara should write a monthly column in one of
the major women’s magazines, called “The Healing
Perspective” or “News fr om the Heartland” or something
like that. Every month she could write some inter esting
piece about how an emotional br eakthr ough fr om fear to
love had a healing impact in some personal or societal
condition. I felt the column would give people hope. But our friend in publishing took a diﬀer ent perspective. “Barbara couldn’t do that,” he said. “No magazine would
publish it. She’s not a Ph.D. She’s not an authority. They
won’t see her as an established voice.”
I wanted to tur n to Barbara and place an invisible shield
of cotton over her ears. I didn’t want her to listen to his
words. I didn’t want her to believe his limited thinking. I
didn’t want her to close her mind to miracles. I remember years ago, drinking a cup of coﬀee late one
night as I had done many times befor e. “How can you do
that?” a friend ask ed. “W on’t that k eep you up all night?” As
of that night, coﬀee k ept me up all night. I had never befor e,
ever, made the conscious connection between coﬀee and
caﬀeine and sleeplessness, and so, in my e xperience, ther e
had never been one. Neither need ther e be an automatic
connection between a lack of cr edentials and a lack of
opportunity. The desir e to serve God cr eates the means by which we
do so. Our power doesn’t lie in our r esume or ourconnections. Our power doesn’t lie in what we’ve done or
even in what we’r e doing. Our power lies in our clarity about
why we’r e on the earth. W e’ll be important players if we
think that way. And the important players of the coming
years will be the people who see themselves as her e to
contribute to the healing of the world. Everything else is
trivial in comparison. Wher e you went to school is no big
deal, or even whether you went to school at all. God can use
the ﬂimsiest r esume. He can use the smallest gif ts. Whatever our gif t is to God, however humble it may seem,
He can tur n it into a mighty work on His behalf. Our gr eatest
gift to Him is our devotion. F rom that point of power, doors
open. Car eers blossom. W e heal, and the world ar ound us
heals. 7. GO ALS
“God is the only goal I have today.”
Goal-setting has become very popular in r ecent years. It is a
process of focusing the mind on a desir ed result. This is
actually just another way of trying to get the world to do
what we want it to do. It is not spiritual sur render. A Course in Miracles  discusses a diﬀer ence between
“magic and miracles.” Magic is when we focus the mind on
a desir ed manifestation, giving our shopping list to God and
telling Him what we want Him to do for us. Miracles ar e
when we ask God what we can do for Him. Miracles shif t us fr om a “get” to a “give” mentality. The
desir e to get something r eﬂects a cor e belief that we don’t
have enough alr eady. As long as we believe ther e is scar city
inside us, we’ll continue to manufactur e scar city ar ound usbecause that is our basic thought. No matter what we get, it
will never be enough. When our desir e is to give instead of get, our cor e belief
is that we have so much abundance, we can aﬀor d to give it
away. The subconscious mind tak es its clue fr om our cor e
beliefs, and brilliantly manufactur es situations that r eﬂect
them. Our willingness to give dir ects the universe to give to
us. The miracle work er’s goal in every cir cumstance is peace
of mind. A Course in Miracles  tells us that ‘we don’t know
what would mak e us happy; we just think we do.’ All of us
have gotten things we thought would mak e us happy and
they didn’t. If we write aﬃr mations for a br own Mer cedes
Benz, the power of the subconscious mind is such that we
will pr obably get it. The point is, we won’t necessarily be
happy once we do. The miracle-minded per ception would be
to mak e happiness itself our goal and to r elinquish the
thought that we know what that would look lik e. We never
know what’s going to happen in a month, or a year fr om
now. If we got what we wanted now, then per haps we would
be worse oﬀ for it later on. Let’s say you’r e going in for a


, cycle s will come an d go, but with dependency gone  there is
no fear of loss anymore. Life flows with ease. The happiness that is derived from some secondary source is never very
deep. It is only a pale reflection of the joy of Being, the vibrant peace
that you  find within as you ente r the state of nonresistance. Be ing takes
you beyond the polar opposites of the mind and frees you from
dependency on form. Even if everything were to collapse and crumble all
around y ou, you  would still feel a deep inner core of peace. Y ou may not
be happy, but you will be at peace. USING AND RELINQUISHING NEGA TIVITY
All inner resistance is experienced as negativity in one form or another. All negativity is  resi stance. In this context, the  two words are almost
synonymous. Negativity ranges from irritation or impatience to fierce
anger, from a depressed mood or sullen resentment to suicidal despair. Sometimes the resistance triggers the emotional pain-body, in which case
even a minor si tuation may produce intense negativity, such as anger,
depression, or deep grief. The ego believes that through ne gativity it can manipulate reality and get
what it wants. It believes that through it, it can attract a desirable
condition or dissolve an undesirable one. A Cours e in Miracles  rightly
points out that, whenever you are unhappy, there is the unc onscious
belief th at the unhappiness “bu ys” you what you want. If “you” — the
mind — did not believe that unhappiness works, why would y ou create
it. T he fact is,  of course, tha t negativity does not work. In stead of
attracting a desirable conditio n, it stops it from arising. Instead of
dissolving an undesirable one, it keeps it in place. Its only “useful”
function is that it strengthens the ego, and that is why the ego loves it. Once you have identified with some form of negativity, you do not want
to let go, and on a deeply unco nscious level, you do not want positive
change. It would threaten your identity as a depressed, angry, or hard-
done-by person. Y ou will then ignore, deny, or sabotage the positive in
your life. This is a common phenomenon. It is also insane. Negativity is totally unnatural. It is a psychic pollutant, and t here is a
deep lin k between the poisoning and destruction of nature and  the vast
negativity that has accumulated in the collective human psyche. No other
life-form on the planet knows negativity, only humans, just as no other
life-form violate s and poisons the Earth that sustains it. Have you ever
seen an unhappy  flower or a stressed oak tree. Have you come across a
depressed dolph in, a frog that has a problem with self-esteem, a cat that
cannot r elax, or a bird that carries hatred and resentment. T he only
animals that may occasionally experience something akin to negativity
or show signs of neurotic behavior are those that live in close contact
with humans and so link into the human mind and its insanity. W atch a ny plant or animal and  let it teach you acceptance of what is,
surrender to the Now. Let it tea ch you Being. Let it teach you integrity
— which means to be one, to be yourself, to be real. Let it teach you how
to live and how to die, and how not  to mak e living and dying into a
problem. I ha ve lived wit h several Zen m asters — all of them cats. Even ducks
have tau ght me important spiritual lessons. Just watching them is a
meditation. How peacefully the y float along, at ease with themselves,
totally present in the Now, dignified and perfect as only a mindless
creature can be. Occasionally, however, two ducks will get into a fight —
sometimes for no apparent reaso n, or because one duck has strayed into
another ’ s private  space. The fig ht usually lasts only for a few seconds,
and then the ducks separate, swim of f in opposite directions, and
vigorously flap their wings a few times. They then continue to swim on
peacefully as if the fight had never happened. When I observed that for
the f irst time, I suddenly realize d that by flapping their wings they were
releasing surplus ener gy, thus preventing it from becoming trapped in
their bod y and turning into negativity. This is natural wisdom,  and it is
easy for  them because they do n ot have a mind that keeps the p ast alive
unnecessarily and then builds an identity around it. Couldn’ t a negative emotion also contain an important message. For
example, if I often feel depr essed, it may be a signal that  ther e is
something wr ong with my life, and it may for ce me to look at my life
situation and make some change s. So I need to listen to what the emotion
is telling me and not just dismiss it as negative. Y es, recurring negative emotion s do sometimes contain a messa ge, as do
illnesses. But any changes that you make, whether they have to do with
your wo rk, your  relationships, or your surroundings, are ultimately only
cosmetic unless they arise out of a change in your level of consciousness. And as far as that is concerned, it can only mean one thing: becoming
more pre sent. When you have reached a certain degree of presence, you
don’ t need negativity anymore to tell you what is needed in your lifesituation. But as long as negativity is  th ere, use it. U se it as a kind of
signal that reminds you to be more present. How do we stop negativity fr om arising, and how do we get rid of it once
it is ther e. As I said, you stop it from arising by being fully present. B ut don’ t
become discouraged. There are as yet few people on the planet who can
sustain a state of  continuous presence, although some are getting  close to
it. Soon, I believe, there will be many more. Whenever you notice that some form of negativity has arisen within you,
look on it not as a failure, but as a helpful signal that is tel ling you:
“W ake up. Get out of your mind. Be present. ”
There is a novel by Aldous Huxley called Island, written in his later
years when he became very interested in spiritual teachings. It tells the
story of a man shipwrecked on a remote island cut of f from the rest of
the worl d. This island contains a unique civilization. The unusual thing
about it is that its inhabitants, unlike those of the rest of the world, are
actually sane. The first thing tha t the man notices are the colorful parrots
perched in the t rees, and they se em to be constantly croaking t he words
“Attention. Here and Now. Attention.<|eot_id|><|begin_of_text|>
Q: What happens when a person is not present in a relationship and becomes entrenched in their mental positions?,
A: They may activate their own pain-body, leading to a deep unconsciousness and a cycle of emotional violence.
Q: Why do women have a natural advantage in accessing the divine or transcendental reality?,
A: According to the text, women are naturally closer to this reality because they embody the unmanifested, whereas men are not.
Q: Is it possible to still feel attraction or a sense of incompleteness in a relationship, even after achieving enlightenment?,
A: No, as an enlightened being, you would not feel incomplete or drawn to the opposite polarity, as you have transcended the need for a relationship.
Q: What is the key to overcoming the ego's influence and achieving inner peace?,
A: Acceptance of the present moment and the impermanence of all things.
Q: What is the author's perspective on the idea of seeking happiness and fulfillment through external means?,
A: The author argues that seeking happiness through external means is an illusion, and that true fulfillment comes from within, through the acceptance of the present moment and the impermanence of all things.<|eot_id|><|begin_of_text|>Y ou can a lleviate the ef fects
of uncon sciousness, but you cannot eliminate them unless you eliminate
their cause. T rue change happens within, not without. If yo u feel called upon to alleviate suf fering in the world, that is a very
noble th ing to do, but remember not to focus exclusively on t he outer;
otherwise, you will encounter frustration and despair. W ithout a
profound change in human consciousness, the world’ s suf fering is a
bottomless pit. So don’ t let your compassion become one-sided. Empathy with someone else’ s pa in or lack and a desire to help need to be
balanced with a deeper realizatio n of the eternal nature of all life and the
ultimate illusion  of all pain. Then let your peace flow into what ever you
do and you will be working on the levels of ef fect and cause
simultaneously. This also applies if you are su pporting a movement designed to stop
deeply unconscious humans from destroying themselves, each other, and
the planet, or from continuing to inflict dreadful suf fering on other
sentient beings. Remember: Just as you cannot fight the darkness, so you
cannot f ight unc onsciousness. If  you try to do so, the polar opposites will
bec


win beds are provided
in each room) and meals are included. The patient’ s cost includes all
physicians’ fees, nursing care, all medications, coffee for enemas, teas,
weekly blood and urinalysis tests, hyperthermia treatments, laetrile, all
meals, and thirteen glasses daily of the approved juices, prepared from
fresh, organically grown produce. Also included are massages, lectures,
several Gerson books and teaching videotapes, and a counseling session
each week with a nutritionist. Extraordinary items are charged separately,
such as surgery, permanent need for oxygen, blood transfusions, and any
diagnostic and treatment procedures performed at a dif ferent location. Some of the additional cost incurred happens after the patient returns
home. For instan ce, it costs approximately $1,000 for going-hom e medicine
for a three mont h supply. Also, the Gerson Therapy requires thirteen glasses
of juice a day and much other produce for soups, vegetables, fruit plates,
and so on. Reme mber that in this particular natural and nontoxic treatment,
food is medicin e. These nutritional items cost more than ordinary foods,
depending also on the patient’ s location. Costs are lower on the West Coast,
but higher in the Northeast, Midwest, and other places where organic foods
must be shipped in quickly to maintain freshness. Seriously ill patients usually spend a minimum of three weeks at the
Gerson hospital before returning home. If a patient is not in an advanced
pathological condition, two weeks at the hospital may be satisfactory and
sufficient. Still, in order to fully restore the body, the patient must continue
the strict therapy for a suggested minimum of two years. The treatment may
need to be extended if the patient has received chemotherapy treatments,
has extensive bone metastases (which heal more slowly), or is suffering
from a disease that responds slowly, such as multiple sclerosis. The timerequired for total healing, therefore, varies according to the degree of
disease, the patient’ s age, how faithfully the healing program is followed,
and other variables. Patients not suffering from cancer may heal more easily. On the other
hand, patients with kidney damage may need to stay “very close to the
therapy” for the rest of their lives. Many private health insurance companies do cover costs for the Gerson
Therapy, but health maintenance  organizations (HMOs); in-hous e insurance
plans such as the one at Kaiser; and Medicare, CHAM-PUS, and other
government insurance programs mostly do not provide reimbursements. To inquire about enrollment as a patient at a medical facility licensed by
the Gerson Institute, or to acquire information about any of the other
programs offered below, contact the nonprofit Gerson Institute  (a.k.a. the
Cancer Curing Society) at:

THE GERSON INSTITUTE
Post Of fice Box 430, Bonita, California 91908-0430
Tel. toll free (888) 4-GERSON
Email: MAIL@GERSON.ORG; Website:
WWW.GERSON.ORG. Here are some additional programs of fered by the Gerson Institute:
• Referral to a trained Gerson practitioner
• Practitioner training courses
• Caregivers’ training weekends
• Gerson support groups
• Recovered Gerson patient referral list
• Recovered Gerson patient support network
• Website chat rooms
• Speakers’ bureau
• Outreach program for schools and businesses
• Membership
• Calendar of events
• National and international seminars• The T ree of Life donation program
• Library donation program
• Subscription to the bimonthly Gerson Healing Newsletter
• Free literature about additional aspects of the Gerson program
• Purchases from a selection of Gerson Institute videotapes, audiotapes,
and book titles in addition to the current one
• Gerson Therapy Products Resource List
• Mind/Body/Spirit Resource Guide
• At home Gerson Therapy followup program packet
The Gerson Institute does not own, operate, or contr ol any treatment
facility. Instead,  it maintains a licensing program with hospitals or clinics
to ensur e that patients ar e receiving true, 100 per cent Gerson-r ecommended
care. Be sure that the clinic or hospital chosen for therapy is Gerson
Institute Appr oved. Readers are invited to call the Institute for discussions
about how the Gerson Therapy may help you or your loved one. OceanofPDF.comGERSON THERAPY DIET ARY PREP ARA TION SUMMARIZED
The Gerson Therapy is a totally integrated system of nutrition and
detoxification to help the body restore all the essential organs and defenses. Therefore, it has many facets and complex directions to cover all areas
including food preparation. Always keep in mind that the basic problem of all chronic disease is
twofold: toxicity  and deficiency. It is essential to address and reverse both
of these. Our modern agriculture and food-processing systems contribute
toxins to the food supply in many ways: pesticides and fungicides,
preservatives, dyes, coloring, and emulsifying materials. But there are other
ways the body is poisoned too: alcohol; nicotine; prescription, over-the-
counter, and street drugs; toxins in the air, water, and soil; and in day-to-day
work and home environments. There are also industrial chemicals in paints,
textile chemicals, glues, polishe s, benzene fractions, and so on. In order to
heal and detoxify the body, all these have to be eliminated. It also stands to reason that in the Gerson diet all foods should be
organically (or biochemically) grown on soil fertilized by natural
composted mate rials—free of pesticides, herbicides, and so on and rich in
the best nutrient s. All foods must be freshly prepared, unsalted, and fat-free. Aluminum and Teflon-coated cooking utensils must be avoided. Stainless
steel, enamel, ironware, and glass containers may be used in cooking. Microwave ovens change the foods so that they are poorly assimilated,
besides emitting  radiation into the kitchen and “cooking the cook.” Avoid
cooking in microwaves and never heat water in them. Some crockpots may
be safe; some have been found to contain toxins in their glaze. Dr. Gerson found that juicers that work on a centrifugal system do not
extract minerals  efficiently. Besides, they tend to kill enzymes. He insisted
that the best juices with the highest mineral content can be made using a
two-process juice-extracting system: first grind the materials to be pressed
in an electric food triturator; mix them well in a bowl; then place the
ground, mixed material in a strong cloth and put it under pressure in a press. This juice is rich and homoge neous (does not easily separate), and the
process helps to extract the largest amount of juice and minerals—up to 50
percent more than a centrifugal juicer!FOOD PREP ARA TION
Necessary Foods
Fruit
Juices of fruit, vegetables, and leaves
Vegetables, salads
Special soup
Potatoes
Oatmeal, salt-free rye bread

Dr. Gers on added that the abov e foods are easily and quickly digested;
the body needs larger portions and more frequent servings. The patient is to
eat as much as possible, even during the night when awake. As the body
rebuilds, some patients are ravenously hungry and food should be available
at the bedside: a fresh fruit plate, some fruit salad, applesauce, and so on. Since patients are not supposed  to drink water, peppermint tea should be
placed at the bedside. If the patient awakens during the night and is thirsty,
some warm tea should be available as well as food. Forbidden Foods
All manufacture d (processed) foods—bottled, canned, frozen, preserved,
refined, salted, smoked, and sulfured items—must be avoided. They are
harmful. Alcohol Cream Pineapples
Avocados Cucumbers Spices (pepper, paprika)
Berries Epsom salts Soybeans and products
Bicarbonate of soda in
toothpaste and gar gleFlour (wheat) Meat
Fish Milk
Butter Eggs Tea (black)
Cheese Ice cream Drinking water
Candy Mushrooms FatsCake Coffee (including
decaf feinated)Nuts
Sugar (white)
Commercial beverages Oils
Other Absolutely Forbidden Items
Fluorides in water, toothpaste, gar gle
Hair dyes, permanents
Cosmetics: underarm deodorants, lipstick, lotions
JUICE PREP ARA TION
Citrus Juices
Use only a reamer -type juicer— do not use a juicer into which a half
orange or lemon is inserted with the skin. Pressing the skin of citrus extracts
harmful fatty and aromatic acids into the juice. Apple and Carr ot Juice
Use apples and carrots in approximately equal proportions. Wash apples;
do not peel. Cut and remove core. Wash carrots; use a brush but do not peel
or scrape. Grind apples and carrots into a bowl; mix thoroughly, place in juicer
cloth, and press. Apple/carrot juice may be kept for 2-3 hours in a thermos if patient goes
back to work. Green Leaf Juice
Obtain as many of the items mentioned below as possible. During certain
seasons, only two or three may be available. Do not substitute items not on
the green leaf juice