 to
reality, my head buzzed. I got up, still extremely wobbly, and walked downthe hill to my cabin; the dizziness didn’ t fully go away for several days, and
I continued to feel disoriented. What do you make of that?”
I had been listening to Drew without comment. “Well,” I said, “if a
patient came to me with that kind of experience, I guess I’d suspend
judgment until we took a brain scan and ran a psychiatric profile.”
“Bingo—either I was dying of a brain tumor or I had suffered a psychotic
break. That’ s exactly what I told myself. I ran to the village library and
madly scanned some old medical books. The thing was, I didn’ t have
double vision or any return of severe dizziness. I didn’ t have disordered or
racing thoughts. The clinical explanations for this episode didn’ t seem to
apply. Gradually my symptoms vanished, but not without a trace.
“I was different. It was as if someone had pulled the plug and drained out
my—what? Battery fluid. I didn’ t have any charge left; no ambition,
curiosity, purpose, drive. I was pointless to myself, and my mystical
experiences had disappeared completely. If I shut my eyes to meditate, there
wasn’ t any light; I didn’ t expand outside my body or see angel s. For a few
days afterward I felt extreme anxiety, as though demons were going to get
me, but that didn’t happen either. So if it wasn’ t tumors, madness, or divine
punishment, what was it? I waited for an answer.”
“Did you get one?” I asked.
“Yes, but not the way I expect ed. The answer was a process, which I
began to call ‘ego surgery.’ That dramatic moment on the mountain was
like having my chest opened up by an invisible surgeon, and once opened I
couldn’ t close myself up again.  It hadn’ t occurred to me, in my headlong
pursuit of the never -ending high, for that’s what spiritual life had meant to
me, that spirit is carved out of the very things a person doesn’ t want to face.
Like most people, I wanted not to be sad, anxious, powerless, unlovable,
and hostile. I wanted ‘It,’ the big spiritual payof f. But what I now got was
every speck of sadness, anger, anxiety, and so on that I thought I had gone
beyond.”
“It must have been a dif ficult time,” I said.
“To put it mildly. Whoever this surgeon was, he dug deep, probing for
every hidden secret, every dark deposit of guilt and shame. There were
mornings when I felt that nothing could be worse than simply living with
myself. But I got used to what was happening, once I realized that thesurgeon was me, working on myself. At some deep level I had given myself
permission to go through the dark night of the soul.
“Ironically, I’d always thought  that getting to God meant climbing a
mountain, gettin g so close to Him that He would say, ‘Ah, you’ve made it, I
see.’ With a smile of approval He would then grab my hand and pull me
into heaven. There’ s only one problem with that scenario. What  happens to
the parts  that get left behind? I certainly didn’ t expect God to say, ‘Bring
along your shame and guilt.’ To me, being spiritual meant jettisoning the
‘bad’ me and boosting the ‘good’ me to heaven.”
“But that would  imply,” I said, “that God judges against the ‘bad’ you
and only loves the ‘good’ you. Such a God couldn’ t be a God of love. He
would be a God of ego, since that’s exactly what our egos do all the time—
judge against the bad and accept only the good.”
“Exactly,” said Drew. “I suppos e that’s why ego surgery was so difficult
to face. Once these awful things—the ghosts in the basement, I call them—
were exposed I actually had to take them back. You can’t imagine how
disgusting that seemed at first. I mean, all our dirty secrets look hideous in
our own eyes, no matter how common they might appear to others.”
“I don’t think it’s the horribleness of the unconscious that is the main
block,” I suggested. “It’s more  our fears about forgiveness. What you’re
talking about is forgiving yourself so that you can take back your dark
energies and turn them into love. What if that fails? What if you’re stuck
being as ugly, dirty, sinful, and undeserving as your worst judgments say
you are? That prospect is so terrifying that even tiny sins and blemishes get
expanded into monstrosities.”
Drew nodded and sat still for a moment. “There were times when I didn’ t
think I was going to make it. A voice inside kept crying, ‘You’re going to
die. You can’t take any more.’ But I knew I wasn’ t going to die. My
spiritual life had taught me at least that much. I went back to my old job as
a stockb roker, and so far as I knew nobody had any idea of what I was
going through.”
He noticed my amusement at the kind of job he had chosen. “You like
literature, I recall. Didn’ t Hawthorne write somewhere that a man may go
around to all the world looking like any other man while entertaining the
most extraordinary ideas in his head?”“In his journals, I think. But that could apply to psychotics as well as
visionaries,” I said.
“True, but my point is that something that appears normal can be very
wild inside. Which had not dawned on me when I was running around
trying to become a visionary. I walk down Milk Street with my briefcase,
and I ask: Is a tree a tree, a skyscraper a skyscraper? What makes these
things ‘normal’ is that they look like separate, solid objects, but they’re not.
They’re bundles  of energy carved out of the infinite energy soup of the
universe, and so are you and I. Therefore at some level you and I are not
simply connected with that tree and that skyscraper. We are that tree and
skyscraper. And that is what a mystic knows, nothing else.”
“You have closed the gap,” I said, feeling both moved and impressed.
“Something like that. Have you ever sat by a river, all alone, and tried to
feel it? Of cours e you can’t. You may say that you’re feeling the river—its
flow, its still depths, its constant change that runs unopposed from here to
there—but all you actually feel is yourself. If you can get close enough to it
(and such feelings are very tough to get close to), the sweetness of sitting by
a river actually comes from a tiny point in your heart. That point of
sweetness is perfectly still; it doesn’ t reach out for you, but it doesn’ t ever
abandon you either. What’ s in that sweet point?”
“Everything,” I said.
“Yes, everything.”
We both sat without speaking,  relishing this moment of communion.
Then Drew said, “The ego surgery ended. At a certain point the process spit
me out. I can’t say I did anything, really, but in some way I had been
through the crucible, and now, past the flames, what was I? I was real. It’s
astonishing to realize what a difference it makes to find out that you are not
false, since to the rational mind of course  I am real. It’s a given. But to
really be real, that’ s the joy. That’ s the revelation. That’ s the ecstasy.”
Impossible as it is to convey ecstasy through the poor power of words,
we can sense what it is, because all of us live from that sweet point in our
hearts. Whatever seems to be happening on the outside, every person wants
to hold on to that spot forever. It is touched in love, sometimes in sex, often
in mom ents of supreme creativity. When we succeed in getting there
permanently, the transformation goes beyond self to change the world.Ecstasy makes this world into God’ s world.
The certainty of one’s divine status is probably the most important gift
ecstasy brings, as evoked by Whitman in his poem “Song of Myself”:
I know that the hand of God is the elderhand of my own,
And I know that the spirit of God is the eldest brother of my own,
And that all the men ever born are also my brothers... and the women my sisters and lovers.
These words came from a direct, undeniable fusion of self and love. The
melting sensation that ushers in ecstasy isn’t meant to be temporary; when
you remain open to spirit you become spirit, and then universal love is your
natural state. It’s true of all lovers that at moments of intense joy some sort
of boundary melts, and the happiness of loving another perso n is exalted
beyond itself. One crosses over into a place where the traces of personality
diminish until they become so faint that the ego merges into love’ s flow like
that drop returning to the ocean.
Despite the fact that only a smal l percentage of people may have  fallen


 the sailor guides his boat
the best he can and builds it in  the best structure and sails
it in the proper place and ye t he suffers shipwreck. And the cause of this is that the results are due to two factors,
one of which may do everything necessary while the
other fails in its activity.
When you observe what we have said in the previous
chapter, you will know that occasionally a disease is
light, but the disposition to it is strong. If you try to
remove the disease and do everything for the patient,
while the physician or the patient fails in medication,
nature's function will be interfered with. And herein lies
most of the mistakes that are made in every place and
every time.

AL RAZI: THE PATIENT AND HIS DISEASE
Al Razi said in one of hi s books: "When the disease is
stronger than the patient, the physician will not be able to
help him at all, and if the stre ngth of the patient is greater
than the strength of the dis ease, he does not need a
physician at all. But when both are equal, they need a
physician who will support the patient's strength and help
him against the disease. Said the author: From the
statement of this perfect pr actitioner it is implied that
avoiding a physician is often better than engaging one, if
all the events of th e illness are taken into consideration.
This rule applies only if the physician is wise and can help nature and should not err in his way and deviate
from his right habit.

SURPRISING MEDICAL DEVELOPMENTS
Many physicians treat their patients with criminal
neglect; nevertheless the patie nts do not die but are saved.
And I have seen those who have prescribed asparagus, a
strong purgative, for one who did not need even a mild
one, causing the loss of much blood from below. And
they persisted in it many days bringing about tense
tenesmus and diarrhea—yet the patient got well again.
And I have also seen one who suffered of indigestion and
was treated unknowingly by phlebotomy and he became
helpless from pain in his heart and loss of strength,
prolonging and worsening his di sease, yet he was cured.
But the physician should not ta ke it for granted that a
physician's error causes little in jury and say: As this error
in great measure did not cause death, it will surely cause
no harm if the physician errs a little in the amount of food
or drink. But this is not so a nd the causes that come from
inside are the same as the cau ses that come from outside.
You can see with your own eyes men whose arms were
amputated up to the shoulder and their legs above their
hips, or their eyes were removed or they were beaten and smitten severely many times in battle, penetrating the
insides of their bodies, yet th ey did not die but survived
by the will of God. You can also  see one piercing his skin
with a thin needle or thorn that reaches one of his nerves
causing a spasm and he dies. And the error of the
physicians is equal in both di rections, for sometimes they
commit a grave error and the patient is saved, and
occasionally the error in trea tment is very mild and the
patient thinks that it is of little consequence, yet it will
prove the cause of his death. Let every intelligent man
keep his eye on this.
Most people think that the rules for eating regular food
and drinking regular fluids and ablutions in cold water
that one is accustomed to, may be changed to the reverse
without involving any danger fo r the patient. But it is not
so. Galen has already explai ned that one who is in a
febrile state and is permitted to drink a lot of cold water
will lose his fluids, bringing a bout the fire of fever and he
will die. And some, on the contrary, find in drinking told
water a cure, because it will so ften the stools, extinguish
the fire of the fever and the patient will become well,
while without the water he would die. In some febrile
states, if we permit the patient to enter cold waters, he
will get healthy and be saved, and in others it will bring
death. Some febrile patients will cleanse their bodies and complete their cure if they will enter a bath, and in others
it will increase their putrefac tion and fever and cause their
death. So also with foods: in some patients their
avoidance will cure and in others it will kill. And the
actions of all these things and the circumstances under
which we should do things or avoid them, have already
been explained and their causes pointed out.

MEDICINE A COMPLICATED SCIENCE
To understand all this, as it is described in books, is
very easy for any intelligen t person. But its practical
application in time of ne ed, in a case involving a
particular patient, is quite difficult for the wise man with
a settled mind. But laymen who are ignorant of the
foundations of this science, yet talk with certainty and
without restraint, consider the problem an easy one and
do not believe there is an illness that requires much
observation. Al Razi said in one of his books: The
ignorant say that medicine is  just a profession, that one
can learn it through exercise. But how difficult it is for
the good physician! Said the author: The item mentioned
by Razi in this chapter is disc ussed at length in the works
of Galen, who mentions, th at while Hippocrates talks
about its difficulty, crafty pe ople consider this profession light and easy. And the reader of my statement should not
imagine that this attitude is limited to medicine alone,
because he will find the same in all the natural sciences,
practical and theoretical. The more perfect a person
becomes in one of the scie nces, the more cautious he
grows, developing doubts, questions and problems that
are only partially solved. And the more deficient one is in
science, the easier it will be  for him to understand every
difficulty, making the im probable probable and
increasing the false claims which he represents as certain
knowledge, and is eager to expl ain things that he does not
understand himself. And let me return to what I began to
say about the ease with whic h men of good intelligence
and understanding comprehend the medical science and
how difficult it is for them to  apply it. Galen has already
stated as follows: It is easy  to say that it is proper to
anoint old people with oil and rub it in, but to do it
properly is one of the most difficult tasks.

THE LEARNED ARE CAUTIOUS
Said the author: You who observe well, please note, if
anointing and rubbing is a difficult task, according to
Galen, who discusses the speci fic case of drinking or
abstaining from water, as we have mentioned, how difficult it is for the physician to use phlebotomy,
purgatives like colocynth, and the juice of bitter
cucumbers, hellebore, enema, castoreum, opopanax,
cauterization and surgery with a scalpel! Said Ibn Zuhr: I
never prescribed a purgative without taking it to heart
several days before and after.

INTERCOURSE
The interest of most men in  intercourse is well known.
Not one of them has in mind the care of his health or the
prolongation of the human race,  but a craving after lust.
They have no other intention but the satisfaction of their
desire every time and at every opportune moment. And
the informed already know th at intercourse hurts most
people, except the few whose temperament shows that a
small amount of it will not hurt them. But the difference
among men is only in the am ount of harm; some will
suffer in many ways and some only partially. Its harm to
young men whose bodies are moist is little, and in the
case of old people or conval escents or those of a dry
constitution, the impairment of  health is extensive. And
we have seen the convalescent who has had intercourse
and died the same day, while some developed a paralysis
from a heartache and after a few days had a recurrence of their fever and died. One may generalize and say that it is
a bad thing because it kills th e sick and the convalescent
and harms old people and those whose temperament is
dry. And it is not proper for a man to have intercourse
before the food is digested in the stomach, and not when
he is hungry or thirsty or dr unk or has just finished his
bath or exercised or had a phlebotomy performed a day
before or a day after. Whoever wishes to remain healthy
should chase the idea of inte rcourse from his mind as
much as he can.

ON WINE
The benefits of wine are many if it is taken in the
proper amount, as it keeps the body in a healthy condition
and cures many illnesses. But the knowledge of its
consumption is hidden from the masses. What they want
is to get drunk and inebriety causes harm. The one who
taught that intemperance is useful once a month is


 symptom to be noticed
is pain. On examination, we find a catarrhal condition of
the stomach; and this catarrhal condition is not a disease —
it is a symptom. Catarrhal in flammation continues, with the
thickening of the mucous membrane, which finally ends in
ulceration. Ulceration is not the disease; it is only a
continuation of the inflammatory symptom. If the ulcer is
removed, it does not remove the disease; it only remov es a
symptom. These symptoms continue until there is a
thickening and induration of the pyloris, which is called
cancer. And yet we have not discovered anything but
symptoms from beginning to end.

   By removing the cancer, the question of what the disea se
is has not been answered. Cancer being the end -symptom,
it cannot be the cause of the first symptom.

   Any other so -called disease can be worked out in the
same way. Pain and catarrh are the first symptoms, as a
rule, that call a physician’s or a pat ient’s attention to
anything being wrong; and pain and catarrh are not the
disease. When the cause of the pain is found, it too will be
found a symptom and not a disease. And this will be true to
the end.     It is no wonder that diagnosticians become perp lexed in
their search after disease, because they have confounded
symptoms and disease. The fact of the matter is, it is
impossible to put the finger on any ending of a chain of
symptoms and say: “This is the disease.” In the beginning
of this analysis we showed that headache, or pain in the
head, is not a disease; and when we had finished we found
that hemorrhage or apoplexy is not a disease —it is only a
continuation of the primary symptoms.

   “Disease is made manifest to us only by symptoms which
it produces.” This statement tacitly infers that there are
diseases and symptoms, and that through symptoms we
may find disease. When we undertake to trace symptoms to
disease, we are in the dilemma of a mountain -climber who
on reaching the top of one mountain,  finds other peaks, and
higher ones, farther on and on.

   That Mackenzie had been baffled in his search for fixed
disease is indicated in the following, which I quote from
the reports mentioned before:

   Many diseases are considered to be of a
dangero us nature, and many attempts are made to
combat the danger, with, however, no perception of
its nature. This is particularly the case with epidemic diseases, such as measles, influenza,
scarlet fever, and diphtheria. As a consequence,
proposals have at dif ferent times been put forward
to treat individuals who suffer these diseases upon
some general plan, without consideration of the
peculiarities of the individual case —and thus we
get that rule -of-thumb treatment which is shown in
the indiscriminate use of a serum or vaccine.

   During influenza epidemics there is always a cry
for a universal method of treatment, and attempts
are made to meet this cry in the shape of so -called
specifics and vaccines.

   When a great authority declares that dangerous disea ses
are combated without any perception of their nature —and
that, too, in spite of the germ theory —it should be obvious
to thinking minds that the germ theory has been weighed
and found wanting. Yet, when something must be done,
and nothing better has been  discovery, “serums and
vaccines may be used indiscriminately.”

   That the “rule of thumb” is the rule governing all thinking
concerning symptoms, diseases, their cause and treatment,
is so obvious that anyone possessing a reasoning mind, not
camouflage d by scientific buncombe, should read as he
runs.
    Medicine rests on a sound scientific foundation.
Anatomy, physiology, biology, chemistry, and all collateral
sciences that have a bearing on the science of man, are
advanced to great perfection. But th e so-called sciences of
symptomatology, disease, diagnosis, etiology, and the
treatment of disease go back to superstition for their
foundation. We see the incongruity of jumbling real science
with delusion and superstition. Disease is believed to be an
entity; and this idea is necessarily followed by another as
absurd —namely, cure. Around these two old assumptions
has grown an infinite literature that confounds its builders.

TRUTH AS FAMOUS MEN SEE IT

   When a man’s knowledge is not in order, the  more of it he has, the
greater will be his confusion. — (Herbert Spencer.)

   Confusion worse confounded is the only explanation that
can be given of the theory and practice of medicine. Of
course, it is hoary with age, and is one of the learned
professi ons. With much just pride can the rank and file
point to its aristocracy —its long list of famous dead as well
as living physicians? What has made most of them famous?
The same that has made others famous in and out of the
professions —namely, personal worth  and education. Franklin was not a doctor; yet he was as great as any
doctor, and could use his gray matter in advising the sick as
well as those not sick. He appeared to have a sense -
perception for truth; and I would say that his discrimination
is the lea ding, if not the distinguishing, trait that has
divided, and always will divide, the really great from the
mediocre majority. They are the leaven that leaveneth the
whole herd of humanity —the quality of character that
could not be found in all Sodom and Go morrah.

   There was another discriminating mind in the eighteenth
century —another Benjamin, who also was a signer of the
Declaration of Independence —Benjamin Rush, a
physician, a luminary that brought distinction to medical
science. He was larger than h is profession. He left seeds of
thought which, if acted upon by the profession, would have
organized medical thought and prevented the present -day
confusion. He left on record such golden nuggets as:

   Much mischief has been done by the nosological
arran gement of diseases.... Disease is as much a
unit as fever.... Its different seats and degrees
should no more be multiplied into different
diseases than the numerous and different effects of
heat and light upon our globe should be multiplied
into a pl urality of suns.

   The whole materia medica is infected with the
baneful consequences of the nomenclature of
disease; for every article in it is pointed only
against their names.... By the rejection of the
artificial arrangement of diseases, a revol ution
must follow in medicine.... The road to
knowledge in medicine by this means will likewise
be shortened; so that a young man will be able to
qualify himself to practice physic at a much less
expense of time and labor than formerly, as a child
would  learn to read and write by the help of the
Roman alphabet, instead of Chinese characters.

   Science has much to deplore from the
multiplication of diseases. It is as repugnant to
truth in medicine as polytheism is to truth in
religion. The physician wh o considers every
different affection of the different parts of the
same system as distinct diseases, when they arise
from one cause, resembles the Indian or African
savage who considers water, dew, ice, frost, and
snow as distinct essences; while the phys ician who
considers the morbid affections of every past of the
body, however divers)fied they may be in their
form or degrees, as derived from one cause,
resembles the philosopher who considers dew, ice,
frost, and snow as different modifications of water,
and as derived simply from the absence of heat.
    Humanity has likewise much to deplore from this
paganism in medicine. The sword will probably be
sheathed forever, as an instrument of death, before
physicians will cease to add to the mortality of
mank ind by prescribing for the names of diseases.

   There is but one remote cause of disease....
These remarks are of extensive application, and, if
duly attended to, would deliver us from a mass of
error which has been accumulating for ages in
medicine ; I mean the nomenclature of diseases from
their remote causes. It is the most offensive and
injurious part of the rubbish of our science.

   The physician who can cure one disease by a
knowledge of its principles may by the same means
cure all the disea ses of the human body; for their
causes are the same.

   There is the same difference between the
knowledge of a physician who prescribes for
diseases as limited by genera and species, and of
one who prescribes under the direction of just
principles, tha t there is between the knowledge we
obtain of the nature and extent of the sky, by
viewing a few feet of it from the bottom of a well


completely get rid of his glasses and could cure pain in the chest by Urine Therapy.”  Urine Therapy by Dr. John O'Quinn  VISION  “Kalyanji Lakhani has described the various benefits he received from Urine Therapy: (1)  He had been a slave to glasses for the last 45 years. With the putting of drops of urine, 4 days old, in the eyes, he is now able to do without glasses for a number of hours with no inconvenience at all. (2) There was tremor in his hands. With Urine Therapy, he was able to hold a cup or dish steadily. (3) Before treatment, he was compelled to urinate every 10  to 15  minutes. Now it is so only after 2 or 2 1/2  hours. (4) His constant uneasiness of body had gone, and instead he feels vigor.”  Urine Therapy by Dr. John O'Quinn  VISION  “S. Dsbhai, in a letter of July 21st, 1960,  writes that at the ripe age of seventy three he got rid of his glasses completely by washing his eyes daily with fresh urine.”  Urine Therapy by Dr. John O'Quinn  VISION 206  “ R.B. Parikh was getting dim vision, and he was compelled to use strong glasses. He began drinking urine for a period of five months. As a result the defect of refraction in his eyes were removed, and they appeared very bright. There were certain reactions as well during the treatment. For a couple of days, there was heaviness in his head and pricking sensation in his throat. But gradually all the complaints ceased. There was much elimination of phlegm through the nose. But ultimately health was restored, and the experiment proved successful.”  Urine Therapy by Dr. John O'Quinn  VISION  “Bhikhaji Kalaji, age 41, is a resident of Ahmedabad. He suffered from throbbing  pain in the temples along with headaches. His vision was also dim, and he was unable to see anything in the late evening or at night. His eyes constantly remained red and watery. Through poor, he had already spent a lot of money on treatment. An eye-specialist of Ahmedabad examined his eyes and said that they could be cured  only when the excess poisonous fluid behind the pupils is removed by an operation. Bhikhaji was shocked. He feared that an operation could result in blindness which might leave his family in a helpless situation.  So he began to wash his eyes twice or three times daily with urine. In  addition, he drank three ounces of it once or twice a day. Within a week he had some relief in his eyes, and so he continued the treatment with faith. Within the month of treatment, his headache, throbbing pain in the temples  and pain in the eyes disappeared totally. Natural whiteness returned to his eyes, and watering ceased. Not only his vision became clear, but night-blindness also was removed.”  Urine Therapy by Dr. John O'Quinn  VISION  Teresa Miramontes Fui { Mexico } I went to a chemistry conference and on the following day, began with my fasting for three days, taking my urine as she had indicated to me. I also applied it in my eyes directly every night and morning. In 15 days, I felt that I no longer need anything else. Successively, I no longer need to use eyeglasses. Before this, my diagnosis of the doctors was that I would go little by little losing my sight. Now I am perfectly well. Thanks to God."  207 World-wide Case Histories of Urine Therapy by Gary Ward  VISION  Carmen N. Mexico. "I cured myself in 5 days drinking my Urine. I cured my eyes, because I couldn’t even read the church bulletin, Over the last ten years, I couldn’t see well. I also had a wart that disappeared. I put urine on it for 20 days and it fell off. Thanks to God."  World-wide Case Histories of Urine Therapy by Gary Ward  VISION  Daisy C. of Caves { Mexico } "I have a month taking my Urine. My problem was that I was going blind and now I see perfectly. I always marked 200 sugar count and now I have managed 120 sugar count. It hurt my entire body and in just a month I am totally cured and happy thanks to God and this therapy."  World-wide Case Histories of Urine Therapy by Gary Ward  VOMITING  “In Jeera Shri Nattha Singh of 52 years was having pain in his stomach and disturbances. Whatever he ate would be thrown out through mouth. Excretion through anus was not possible. At the advice of Vaidya Rama Swarupji he began taking urine of to be ejected through anus. And he became healthy and free from disease. How wonderful is this remedy!”  from Manav Mootra by R. M. Patel  VOMITING BLOOD  Dr. Gunanidhi Bhatt reports the following case: “M.D. Mehta, twenty-five years of age, was an unmarried man. About a dozen doctors had diagnosed him as a T.B. patient and had given treatment. They had given up on the case as incurable. Occasionally he had attacks of blood-vomiting and dysentery. The temperature continued from 100 to 101 degrees along with the cough. He could not relish or digest any food. His body was reduced to a bare skeleton. Even the slightest exertion caused gasping.  208 I gave him homeopathic treatment for about four months and he felt some relief. After two months, the patient again sent for me, and after examination, I found that the disease was still there. I advised him to drink one ounce of his own urine in the morning, and it was gradually increased to 3 oz. and three times a day. He was also advised to rub urine before going to bed and wash the body with warm water the next morning. The improvement began with the first day of the treatment and gradual relief was felt in dysentery, fever, digestion, vomiting, weakness and anemia. Due to dysentery, the weight had been reduced to 80 lbs., but it increased to 100 lbs. by two month's of treatment. There was an astonishing improvement in his appearance, nature, color, vigor in the body. Nobody could say Mahta had suffered from a fatal disease. I had permitted him from the very beginning to take a simple and digestible diet, as it was dangerous to keep such a weak patient on a fast."  Urine Therapy by Dr. John O'Quinn  ********************************* W ********************************* WASHING   Ms. M.L., Ireland "I recently heard about you and the therapy you work with. I want to let you know that in this part of Ireland where I live, till recently baby's were washed with urine. Also, children were often told to use their pee whenever they got wounded or cut in the fields. Unfortunately also here'modern' life takes its toll and people start to think their old methods are primitive."   The Golden Fountain by Coen van der Kroon  WEIGHT LOSS  A young woman who gained a lot of weight after marriage wanted to look slim like pre-marriage time. She wanted some medicine from me. I advised her to fast to which she replied that while fasting she felt very weak and after breaking fast she ate double the amount of usual food so it was of no use. I then asked her to fast with urine and water. Fortunately this girl has had a previous experience of urine therapy for the treatment of pains in menses and she was convinced of its effectiveness. She promised to follow the advice and lost extra weight by fasting five times in a month for two days at a stretch. She has been able to retain her looks since then. She takes urine often and fasts occasionally. The secret of success is that while fasting with urine, the patient does not feel weakness as in ordinary fasting. 209  Miracles of Urine Therapy by Morarji Desai  WET DREAMS  “Shri Ramesh Nathani, B.Sc., D.T.C. is a promising youth. He is not addicted to any dissipating habit nor is given to fineries. For about three years he was embarrassed with nocturnal emissions. With my encouragement he began drinking urine twice a day from June 1975. And occasionally urine massage also. He could not follow dietetic regime. For the last month and a half there has been no complaint in the night and his weakness also has to an extent been cured.”  from Manav Mootra by R. M. Patel  WET DREAMS  “Shri Narshibhai S. Prajapati aged 36 (village Aghat, via Viramgam) had frequent nocturnal discharges. He came for treatment in the urine therapy centre from 28-7-62 to 4-8-62. His weight increased from 70 lbs. to 80 lb. He was completely cured but still was advised to continue drinking and massage of auto-urine.”  Manav Mootra by R.M. Patel  WHITE LEPROSY  “About 15 years ago, a man of thirty-five had suffered from white leprosy on his entire body. There were several patches of leprosy, big and small, on the head, face, chest, abdomen, hands and feet. Even his hair turned white. He happened to read about Urine Therapy and began a number of experiments on himself. He cured his eye trouble by drinking urine and began rubbing the urine to get rid of the white leprosy.  By systematic taking


 Jake became ill in the first place. Jake had started what grew to beco me a
very successful chain of spaghetti restaurants with a unique noodles and sauces made to his own formu la. He ate a lot of his own
spaghetti over the years, and had been reared in a good Italian family with lots of other kinds of rich food. Jake had a repu tation for
being able to outeat everybody in terms of quantity and in the amount of time spent eating. In childhood, this ability had made his
Italian mother very happy because it showed appreciation for her great culinary skill.
    Secondly, Jake the adult was still at his core, Jake the spoiled brat child, with a bad, unregulated temper. He was in the h abit of
dumping his temper on other people whether they needed a helping of his angry emotions or not. A lot of people in his employ and
in his extended family tiptoed around Jake, always careful of triggering his wrath. At my place as Jake began to get we ll he began
to use his increased energy and much stronger voice to demonstrate his poor character. At meal times Jake would bang the tabl e
with a fork hard enough to leave dents in the wood table top while yelling for more, complaining loudly about the lac k of rich
sauces and other culinary delights he craved. This was a character problem that Jake could not seem to overcome, even with a lot
of intervention from the local minister on his behalf and my counseling. Jake was a Catholic who went to church regul arly, but
acted like a Christian only while he was in church. On some level Jake knew that he was not treating others fairly, but he wo uld
not change his habitual responses. His negative thoughts and actions interfered with his digestive capacity to the ex tent that his
gluttonous eating habits produced illness, a vegetative paralyzing illness, but not death. To me this seems almost a form of karmic
justice.
    It is common for people who have been very ill for extended periods of time to realize what a won derful gift life is and arrive at
a willingness to do almost anything to have a second chance at doing ‘life" right. Some succeed with their second chance and some
don’t. If they don"t succeed in changing their life and relationships, they frequently relap se.
    Luigi Cornaro’s left the world his story of sickness and rejuvenation. His little book may be the world’s first alternative h ealing
text. It is a classic example of the value of abstentousness. Had Jake taken this story to heart he would have total ly recovered.
Cornaro was a sixteenth century Venetian nobleman. He, like Jake the spaghetti baron, was near death at the young age of fort y.
(Jake was also in his early 40s when he broke down.) Cornaro’s many doctors were unable to cure him. Finally he sa w a doctor
who understood the principles of natural healing. This wise physician determined that this illness was caused by a mismatch
between Cornaro’s limited digestive capacity and the excessive amount of food he was eating. So Cornaro was put on a diet  of
only 12 ounces of solid food and fourteen ounces of liquid a day. Any twelve ounces of any solids he wanted and any fourteen
ounces of liquid. It could be meat and wine, salad or orange juice, no matter.
    Cornaro soon regained his health and he continued to follow the diet until the age of 78. His health was so outstanding durin g
this period that people who were much younger in terms of years were unable to keep up with him. At 78 his friends, worried
about how thin he was (doesn’t it always seem that it is your so -called friends who always ruin a natural cure) persuaded him to
increase his daily ration by two ounces a day. His delicate and weak digestive system, which had operated perfectly for many
years, was unable to deal with the additional two ounces, and he became very ill after a very short period of over eating.
    Worse, his recent indulgence had even further damaged the organs of digestion and to survive Cornaro had to cut his daily rat ion
to eight ounces of solid food and eleven of liquids. On this reduced dietary he again regained his health and lived to be 100.
Cornaro wrote four books on the value of abstinence or "sober living" as he called it, writing the last and perhaps the most
intere sting at 96 years of age. Had my patient Jake been able to confine his food intake to the level of his body’s ability to dige st,
he might still be walking and enjoying life. But try as I might I could not make him understand. Perhaps he enjoys doing pena nce
in his wheel chair more than he would enjoy health and life.

Tissue Losses at Death By Starvation*
 Fat 97%
Muscles  31
Blood  27
Liver  54
Spleen  67
Pancreas  17
Skin 21
Intestines  18
Kidneys  26
Lungs  18
Testes  40
Heart  3
Brain and Spinal Cord  3
Nerves  3
Bone  14

* From Keys, Ancel, Joseph Brozek, Austin Henchel, Olaf Mickelson and Henry L. Taylor, (1950)  The Biology of Human Starvation.  Two Vols.
Minneapolis: University of Minnesota Press.

Starvation
    It is true that ethical medical doctors use the least -risky procedure they are allowed to use. But this does not mean there are no
risks to allopathic treatment. The medical doctor justifies taking the risks by saying that the risk/reward ratio is the best possible.
Any sick person is already at risk. Life comes with only one guarantee: that none of us gets out of it alive.
    Compared to the risks of allopathic medicine, fasting is a far safer method of treating disease. The oft -repeated scare stories
medical doctors and their allies circulate about fasting are not true, and it is important to remember that none of these peo ple
portraying fasting as evil and dangerous have ever fasted themselves –I"ll put money on that one. Or, on the slim possibility t hat
someone telling fasting horror stories did actually not eat for 24 hours (probably because some accident or acute illness pre vented
them), they had a terrible experience because they didn’t understand the process, were highly toxic, and were scared to death the
whole time.
    Or worse yet they fasted for a short period with an "open mind" –a very dangerous state in which to approach anything new. I
have found through considerable experience with people professing to have open minds that the expression "I’m open minded"
usually means that someone has already made up their mind and new data just passes straight through their open mind –in one ear
and out the other. Or sometimes, the phrase "open mind" means a person that does not believe any information ha s reality and is
entirely unable to make up their mind.
    The most commonly leveled criticism of fasting is that in its efforts to survive self -imposed starvation the body metabolizes
vital tissue, not just fat, and therefore, fasting is damaging, potent ially fatally damaging. People who tell you this will also tell you
that fasters have destroyed their heart muscle or ruined their nervous system permanently. But this kind of damage happen onl y
when a person starves to death or starves to a point very clo se to death, not when someone fasts.
    There is a huge difference between fasting and starvation. Someone starving is usually eating, but eating poorly and
inadequately, eating scraps of whatever is available such as sugar, white flour, rancid grease, s hoe leather, or even dirt. Frequently
a starving person is forced to exercise a great deal as they struggle to survive and additionally is highly apprehensive. Or someone
starving to death is confined to a small space, may become severely dehydrated too an d is in terror. Fear is very damaging to the
digestive process, and to the body in general; fear speeds up the destruction of vital tissue. People starve when trekking va st
distances through wastelands without food to eat, they starved in concentration cam ps, buried in mind disasters, they starve during
famines and starve while being tortured in prisons.
    Until water fasting goes on past the point where all fatty tissues and all abnormal deposits have been burned for fuel and
recycled for the nutritiona l elements they contain, vital muscle tissues and organs are not consumed. And as long as the body
contains sufficient nutritional reserves, vital organs and essential tissues are rebuilt and maintained. In fact the body has  a great
deal of intelligence th at we don’t give it credit for. It knows exactly which cells are essential to survival, which ones are not. The
body knows which cells are abnormal deposits, and it goes to work to metabolize them first. For example, the body recognizes
arthritic deposits,  cysts, fibroids, and tumors as offensive parts of the landscape, and obligingly uses them for foods in preference
to anything else. A starving (not fasting) body also knows precisely in what order of priority body cells should be metaboliz ed to
minimize r isk of death or permanent disability.
    After a starving body has reached skeletal condition, or where some small amount of fat remains but nutritional reserves
(vitamins and minerals) are


 Seymour, Jacqueline Boyle,
Bridget Holding and Lynne Saner for their editorial work, and Rob Bowden
for preparing the manuscript for publication.
     I would like to thank Ruth Middleton and Francesca Rotondella, without
whose support in the background I’m not sure this book would have ever
emerged, and Stuart Moore and T om Tarbert for their generosity and kind -
ness. I would also like to thank everyone at New Harbinger Publications for
their continued help and support.  introduction
A Silent Prayer
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
t. s. eliot
It is mid-afternoon on the 20th of March 2020, and a silent, invisible intruder
has brought humanity to a standstill. Almost overnight I have cancelled all
live speaking engagements for the foreseeable future and have transferred my
activities online. My first online retreat, with five hundred people from
around the world, will shortly begin.
     When holding a meeting or retreat, I do not plan what I am going to
say. I often sit quietly in an attitude of unarticulated prayer that my under -
standing, such as it is, might formulate itself in response to the moment.
And this is no ordinary moment.
     I check my emails, and my attention is attracted to one whose subject is
World Happiness Day. A friend has sent me a message letting me know that
today, the Spring Equinox, has, since 2006, been designated by the UN an
international day of happiness, in honour of the understanding that ‘the hap -
piness, well-being and freedom of all life on earth is the ultimate purpose of
every human being, nation, and society’. *
     How poignant and how ironic, when the world finds itself plunged into
a crisis which will bring untold distress and hardship to so many people, that
this day should be consecrated a day of happiness, well-being and freedom.
     The familiar objects, activities and relationships that we take for granted
are rapidly being removed from us: the freedom to earn a living, to socialise
and to travel, a plentiful supply of food and goods in shops, education for
our children and grandchildren, and security for our future.
* See https://www.dayofhappiness.net.you are the happiness you seek
     But what about happiness? Can it be given and withdrawn? If so, by whom
or what? What is its cause? Is it something that is taken in from the outside,
or does it originate within us? Is there such a thing as lasting peace and happi -
ness, or is this destined to alternate with suffering for the rest of our lives?

These questions have troubled the minds of innumerable people for thou -
sands of years, and as I ponder them I recall the first time they formulated
themselves in my mind. It was 1980  and I was twenty years old, living on
the edge of Bodmin Moor in Cornwall in the South West of England, study -
ing pottery with Michael Cardew, then eighty years old and one of the
founders of the British Studio Pottery movement.
     It was a somewhat monastic existence, and in many ways life at Wenford
Bridge – Michael’s home and pottery – resembled an apprenticeship with
an old Zen master. However, I had a friend, and, although we rarely saw
each other due to the remoteness of my circumstance, her presence in my
life was a source of consolation and happiness.
     Every Friday evening after dinner, I would walk a mile or so up the hill
to the phone box on the edge of the village of St. Breward, beneath which
the pottery was situated, and call my companion. It was something of a ritual
whose anticipation and memory, as much as the event itself, sustained me
throughout the week.
     On this occasion, the quality of her first ‘Hello’ conveyed everything
I needed to know. The brief conversation that ensued simply confirmed it.
Little did I know then that her parting words were to be one of life’s great
gifts to me.
     Later that night, lying awake in bed, as the initial wave of confusion and
sorrow began to subside, I kept asking myself how a person can be the source
of happiness one moment and the source of misery the next. For the first
time in my life, I became acutely aware of the extent to which I had invested
my happiness in my circumstances, in this case in a relationship.

I had already been interested in spiritual matters for some time, and since
my mid-teens had been studying philosophy and practising meditation in
the Vedantic and Sufi traditions at Colet House in London, under the gui -
dance of Dr. Francis Roles. However, this event injected intensity and
urgency into my interest; it became a passion.
2introduction
     It was obvious that I loved happiness above all else. It was also clear that
nothing objective is certain or secure, and clearly does not unfold according
to one’s own wishes and expectations. And now the absurdity and futility of
investing one’s desire for lasting happiness in objective experience was ines -
capable. I fell asleep that night with a simple question in my mind, ‘How
may one find lasting peace and happiness?’
     Almost exactly forty years later, circumstances are again demanding this
question be addressed. However, on this occasion it is not just my personal
circumstances that have precipitated the question in my mind, nor is it in -
dividual happiness that is at stake. It is the shared circumstances of each one
of us that requires a response, and our collective happiness that is calling for
attention.
     The universe had responded to my silent prayer. Our online retreat began
with this question, and the exploration of it evolved into this book. It is my
hope that this book will take you from your self, who seeks happiness,
to the happiness that is your self.

Rupert Spira
April 2021
3 chapter one
The Search for Happiness
Happiness, being found to be something final and
self-sufficient, is the end at which all actions aim.
aristotle

we seek happiness above all else

Imagine a survey in which all seven billion of us were asked what we want
in life above all else. Most of us would respond that we desire better health,
increased income, an intimate relationship, improved living conditions,
a family, better work or preferably no need to work at all, and so on. Some
of us would ask for less tangible things: enlightenment or knowledge of God.
Whatever our priorities, most of us would select from a relatively short list
of possibilities.
     However, if a second question then asked why we desire what we do,
almost all of us would respond, in one way or another, that we seek the
object, substance, activity, circumstance or relationship because we believe
it will bring us peace and happiness.
     In other words, what we really long for is not a particular experience for its
own sake, but for the peace and happiness that we believe we will derive from it.
If we knew that the house we were about to buy, the person we were about
to marry, the journey we were about to embark on or the job we were about
to begin would make us miserable, we would no longer want it. We wish for
these things only insofar as they are considered a source of happiness.
     Even those who voluntarily undergo great hardship for the sake of
a moral, political, religious or spiritual ideal do so ultimately for the sake
of happiness, even if, in extreme cases, that happiness is postponed until
after death.
     The desire for happiness is, therefore, the driving force in most of
our lives.  you are the happiness you seek
This longing for happiness takes us on a great adventure in the realm of
objective experience. By ‘objective experience’ I do not refer to physical
objects alone but to any experience that has some kind of form, including
all thoughts, images, feelings, sensations, perceptions, activities and rela -
tionships.
     Although any of these may seem to afford moments or periods of happi -
ness, sooner or later they come to an end, the old dissatisfaction resurfaces
and the search begins again.
     Once the search in the conventional realm of objective experience has
failed to deliver lasting happiness sufficiently often, many people turn to a
religious or spiritual tradition. In this case, the goal, however we may con -
ceive it, is the same: peace, joy, fulfilment, contentment or wholeness. Only
the means have changed. Even those of us who seek enlightenment on a
spiritual path, or God on a religious path, do so only on account of the peace
and happiness we believe we will derive from it.
     If someone were to ask us whether we would prefer to be enlightened or
happy, we would obviously choose happiness. If we believed that enlighten -
ment would bring us misery, we would never seek it. It is only because it is
believed that enlightenment will bring happiness that we are willing to devote
our lives to seeking it. Likewise, if we believed that knowledge of God would
make us miserable, no one would seek God.
     The only reason we were seeking enlightenment or God in the first place
was that all other possible sources of happiness had failed us thus far. It is
often as a last resort that we turn to the search for enlightenment or God,


 MLM water filter for the whole house, shower
or sink, prompting both of them to claim that,
“
drinking pure, clean, healthy
distilled water
 will result in early death.
”
 This is not only a false claim, it
would cause anyone with common sense to question the scientific
knowledge and medical judgment and reliability of these doctors or any
other
“
nutritional
experts.

“The
 next time you hear anyone claim that:



The minerals found in water are totally beneficial to our body
’
s
health;


Distilled water is acidic;


Distilled water will leach valuable minerals and nutrients from
your body; or


“
Early death will come from drinking distilled water
,
”
Ask them, i
f these claims were true, why would the government allow tens
of thousands of naval sailors to continuously drink distilled water found on
all Navy ship
s for well of over five decades?

Also ask, “Why would the Mayo Clinic and many other hospitals, medical
centers and clinics recommend distilled water to their patients
?
”

 Dr. Andrew Weil, M.D., nominated as one of Newsweek
’
s
“
top 100 most
influential people in the world,
”
 states that,
“
the minerals that the body
needs come from our food, not from our water, and the pH of foods or
water does not have an effect on the body
’
s pH.”

Dr. Andrew Weil also
states
 that
,
“
the minerals
that the

body needs come
from our
 food, not from
our water
, and the pH
of foods
 or water does not
have an
 effect on the body
’
s pH.” Alkaline water machines
and their
product, alkaline water,
are “
bogus.
”

Dr. Weil continues,
 “
Don
’
t buy a machine or the
alkaline water
; save your
money.  Whether you
’
re drinking distilled
water with
 a pH of 7 or
orange
juice
 with a pH of 5.5 or alkaline
water with
 a pH of 8.0, when
these reach
the stomach, their pH
is changed
 immediately to the pH
the body
requires.”

If we were to
 drink something extremely acidic,
the duodenum
 wouldneutralize the
 acid. And if it is extremely alkaline
, the
 stomach will
produce
additional
 acid to neutralize it.”

The distillation process involves turning
water into steam,
leaving behind
 all of the pollutants, then capturing the
steam, cooling it
, converting
 it back to a liquid free of pollutants. This is
how
mother nature
 has been purifying water since this planet was created.The Hydrological Cycle

The hydrological
 cycle is the process of water being heated by the sun
,
evaporating
 and collecting in the atmosphere in
 the form of clouds
; cooling
,
condensing, and falling back to earth as
pure (
distilled) water free of
pollutants which were left on the
earth
’
s surface
.

Drinking Unpolluted WaterThe Hunza people living in the Himalayan
Mountains
are
 known
to
live for
well over 100 years.
They experience
 few diseases and little
or no
sickness,
are extremely
 health
y, vibrant and strong. It has b
een
determined that, in addition to eating homegrown  fruits and  vegetabl
es
and hormone-free meat, their source  of  drinking water is melted glacier
ice
 (distilled water).
These glaciers were formed thousands of years ago (before the
atmosphere was polluted) as
a result
 of pure rain and
snow (
distilled
water). This
author
has been drinking one to one-and-a-half gallons of
distill
ed
water daily
 for
over 40 years
, in ad
dition to fasting (
not eating any
food)
for a minimum

of 21
 days per year.  As a result, I am in perfect
health
and free

of sickness
 and disease.  So for those of you who have a
desire
to argue, feel
 free. But,

“
a man with an experience is not at the mercy
of a

man [
or doctor
] with
 an argument.”

CHAPTER 2
Distilled Water –
Simple Yet Misunderstood

 O
ne of the very first signs of dehydration is fatigue and lack of energy…
80% of all Americans are dehydrated to some degree.
Our body
’
s cry for more water is usually mistaken for a hunger for food;
so we end up at the refrigerator instead of the water tap. This
 results in a
two-fold problem:
becoming overweight and being dehydrated – thus the
cycle continues
.

Water is t
he Key
to
 Excellent HealthMost people do not drink
enough water to satisfy their body
’
s
needs. When their body is screaming
for water to aid in critical body functions, they mistake this craving for
hunger, even if they ate a couple of hours earlier. Consequently, most
Americans are dehydrated and when the body gets dehydrated it goes into
survival mode and start storing water. The problem with that is
, fat
 cells
are used to store the water. So instead of having enough water to
metabolize fat, the body stores the fat to store up the water for possibly
worse conditions to come.

The body is not getting the proper amount of water it needs for all
the
organs to function properly; so the body takes the supply of water from
less important organs to allow enough water for the major ones such as
the heart, lungs and kidneys.

To compound the problem, instead of drinking good, clean, healthy
distilled
water which the body craves, they drink Sport drinks, soft drinks,Starbucks, malts, shakes etc.  Just as bad, if not worse, is tap water
which contains chlorine, hydrocarbons, fluorocarbons

and dozens of other
carcinogenic
chemicals and compounds – all at safe levels according to
the EPA. Yeah, right, I
’
m going to walk into a restaurant and ask for a glass
of water, and oh yeah, please add a slew of cancer-causing chemicals,
but go easy, I
’
m trying to quit.

Not only does the body need to use vital energy to process these
tasty
alternative treats in order to end up with the water it needs, the water it
contains is not enough. Since it was not an adequate quantity to meet the
need of the body, dehydration follows, resulting in the body storing more
water in fat cells. Now the vicious cycle begins.  The human body cannot
continue to be abused without serious consequences.

The simplest way to lose weight is to drink a gallon of water per day,
sipping a little at a time. You won
’
t be as hungry and the body will
metabolize the fat that has been stored instead of storing more. This is
why some lose so many pounds the first week of a fast or crash diet.
They are actually losing stored water. Our bowels need plenty of water to
function properly with moving waste through its 30 foot length.The
elimination of undigested food and other waste products is equally as
important as the proper digestion and assimilation of food.
 The very best diets can be no
better than the very worst if the sewage system of the colon is clogged
with a collection of waste and corruption.

Of all the vital organs in the body, the one that
suffers the most abuse from
modern dietary habits is the large intestine, otherwise known as the colon.
Our colons were intended by nature to function as smoothly flowing sewer
systems, in order to promptly flush digestive wastes from the body.
Instead, they have become stagnant cesspools, the physiological
equivalent to a festering pile of uncollected garbage or a broken toilet that
continues to be used for defecation.

The average
American and European colon today carries within it over 5
pounds of
putrid, half digested red meat plus another 5-10 pounds offoul toxic waste
impacted for years in the folds of the colon with mucus.

While you are fasting your body will need more water than usual.
Again,you may mistake its cry for more water as hunger, so be very
diligent in drinking water all day. Your body needs extra water to detoxify
and to keep waste moving through the colon, kidneys and bladder. It would
be easy to dehydrate if you don
’
t.

Our bodies are made up of over 60% water, and unless this water is
replenished daily, we will die in a few days. The human brain contains 90%
to 95% water, our blood over 80% and lungs 85% to 90%. Our body can
be severely affected by as little as a 2% decrease in bod
ily fluids, these
symptoms are the result:

1.

Sleepy, tired, less active
2.

dry, sticky mouth
3.

acquired thirst
4.

decreased urination
5.

reduced


 was uneventful. In this case, urea
was definitely life-saving, because prior to its administration, the patient's
survival was unlikely. In many similar instances urea was found to be life-
saving" (Dr. M. Javid, University of Wisconsin).
The Physiological Answer to a Therapeutic Mystery
The medical findings on urine and urine constituents are overwhelming, and
yet it's difficult for most people to understand why our bodies excrete
elements that are so obviously valuable to human health and well-being.
The commonly-asked question,
"If your urine is so good for you, why does your body excrete it?" is best
answered by looking into how our kidneys function. As your blood moves
through the circulatory system, it flows through the kidneys at a rate of
about 1200 ml of blood per minute. Inside the kidneys, the blood is
continuously filtered through a huge system of minute tubules called
nephron which sift out excess water, vitamins, minerals, enzymes, salts, and
hundreds of other elements including vital antibodies, urea and uric acid.
A large portion of these key physiological elements are reabsorbed into the
bloodstream, but a certain amount of critical blood constituents are pooled
by the kidney into a liquid which doctors refer to as a "plasma ultrafiltrate"
(we call it urine). Much of this sterile, nutrient filled ultrafiltrate, or urine, is
reabsorbed and some remains in the kidney for a period of time and is
eventually released into a tube called the urethra which empties the urine
into the bladder where it is finally excreted. Now you're probably wondering
why the body excretes valuable nutrients, water, hormones, enzymes, etc.
that are critical to body functioning. Doesn't it make more sense to retain
these elements? If urine is a collection of such life-sustaining elements,
why does the body get rid of it?
The answer is that the kidneys excrete a portion of urine as a way of
removing certain key elements in your blood that are simply not needed at a
specific point in time. For instance, you've just been out jogging.
You come home and have one or two big glasses ofwater to drink.
47 Now at this point you've probably taken in more water than your body
actually needs. But not to worry --your kidneys will balance the amount of
water delivered into your bloodstream by your copious water drinking and
through the urine will excrete whatever amount of water from the blood that
isn't needed at the time.
Now water is certainly a life-sustaining element the body cannot do without.
So why is it excreted from the body? The answer is obvious.
There's too much water in your system and it needs to be excreted.
It's a physiological fact that in order for us to function normally, the amounts
or concentrations of every element in our blood must be carefully and strictly
controlled and this is done by the kidneys. Too much water in the blood is
fatal. Too much salt in the blood is deadly. As wonderful a nutrient as
vitamin C is, too high a concentration of it or any nutrient could kill you.
This is why the kidneys excrete valuable elements from the body -
too much of any good thing isn't good for your health.
The same is true of urea. People who have heard of uremic poisoning are
surprised when they read the medical research showing urea to be a
widely-used, FDA-approved medicine. But just like any other element in the
blood, urea only becomes dangerous to the body when the kidneys are
damaged or diseased and can't properly balance the amount of urea
(and all other substances) in the bloodstream.
Your kidneys aren't doing damage to your body by getting rid of particular
excess nutrients, they're just simply excreting the precise amount not
presently needed by your body at a given time.
And the same goes for practically every nutrient, enzyme, hormone,
antibody, etc. that are critical to your survival-- the kidneys keep what your
body needs at a certain time, and excretes what it isn't momentarily using
into your urine. And as medical scientists and doctors have discovered,
these urinary ingredients extracted from the blood can be therapeutic magic
bullets.
A Billion Dollar Industry
Despite what the public has been led to believe about urine, pharmaceutical
companies have grossed billions of dollars from the sale of drugs made from
urine constituents. Pergonal, a fertility drug made from human urine,
earned a reported $855 million in sales in 1992, and sales ($1400 a month per
patient) have increased yearly. Urokinase, a urine ingredient, is used in drug
form and sold as a "miracle blood clot dissolver" for unblocking coronary
arteries. Urea, medically proven to be one of the best moisturizers in the
world has been a boon to cosmetic companies who package it in expensive,
glamorized creams and lotions. Ever used Murine ear drops? They're made
from carbamide --another name for synthetic urea.
48 When you look at the real facts, the tragedy of the general disinformation
campaign on urine is surpassed only by the irony of our unwitting, and often
incredibly expensive purchases of what we all mistakenly but firmly believe
to be our bodies' "useless" and "offensive" waste-product, urine.
New Acceptance for a Misunderstood Therapy
Because of the nearly all-pervasive public misunderstanding about what
urine is and how it can be of immense medical benefit to us, the often
amazing anecdotal stories of healing and survival via urine have been
routinely ignored, ridiculed or have been written off as "old wives' tales."
But when people learn the real facts, these stories take on a significance that
not even doctors are now willing to ignore.
Since the first release of Your Own Perfect Medicine, rather than the doubt
and derision I expected to encounter, I was amazed at the tens of thousands
of people who have willingly accepted the information in the book. Many
people (including doctors) have come forward to tell me about their own
experiences or about news stories they've read that tell about using urine
medicinally and in survival situations:
Dr. David G. Williams, Alternative Newsletter, August, 1994:
"Several months ago I watched the movie Alive. It's the true story of a South
American soccer team whose airplane crashed in snow-capped mountains in
the dead of winter. The team was stranded for a couple months and survived
only by eating the flesh of those who had died either during the crash or later
from injuries. A portion of the movie focused on two individuals whose initial
wounds progressed into serious infections.
Knowing no way to treat these two, the survivors could only attempt to comfort
them. Eventually the infection led to death. Watching the intense suffering of
these people made me wonder if there was more that could have been done to
save them. I now feel it's very possible that these two people, and thousands of
others around the world would still be alive if they had been aware of the
therapeutic effects of urine.
With urine therapy, you get all the benefits of urea plus the additional
antibodies, vitamins, minerals, amino acids, hormones and more. "
Dr. William Hitt, Clinica Hitt, Mexico
January,1995
"Experience has shown that intramuscular injections of urine are the best
methods for handling a myriad of immunological illnesses including psoriasis,
basal call carcinoma, asthma and many other disorders. "
Reuter Report
49 August 14, 1990
"Four Sri Lankan commandos who drifted in a boat more than 1,000 miles to
Thailand after they had been ambushed and given up for dead were given a
rapturous welcome when they returned home. 'They managed to survive on the
boat by catching turtles and drinking urine,'a military officer said. "
Kyodo News Service, Tokyo
July 30, 1990
"A male cook was pulled out of the rubble of the Hyatt Hotel early Monday
morning, 14 days after a poweiful earthquake devastated the northern
Philippines, officials said. Dry, with only minor bruises on his body, he told
reporters he survived by drinking his own urine."
At a time when new viruses and bacteria are outwitting even the best efforts
of space-age medicine, and increasingly frequent natural disasters put basic
necessities out of reach, the facts about the one medical and survival tool that
the FDA can't regulate and that's always there when you need it most, may
well become the greatest survival lesson any of us will ever learn.
• The author of this article, Martha Christy, is a medical research writer, natural health
consultant and author of Your Own Peifect Medicine, as well as several other books on
natural healing. Your Own Pelfect Medicine is available for $23.90 from FutureMed, Inc.,
Box 13837, Scottsdale, AZ or call1-800-800-8849.
• Read Coen van der Kroon's bestselling book on urine therapy (over 100.000 copies sold in
Germany alone): The Golden Fountain: The Complete Guide to Urine Therapy (Amethyst
Books/Gateway Books, ISBN 0-944256-73-2)
• 1998: Second World Conference on Auto


 mind’ s limiting thoughts, while
A wareness is absolute abundance.
When you wake up and begin living your life as A wareness, your life will be
beyond anything you can imagine now. Y ou will find the world utterly
magnificent, bur sting with beauty and loveliness, and you will see with clear
eyes tha t everything is on track, nothing is out of place, and all is well. When
our min d is running our life, w e’re prevented from seeing the world as it
really is.
The ego ic mind takes issue with most things and objects to them  vehemently.
Through its ego-centeredness and inability to see the full picture, it will judge,
criticize, and find fault, and d ue to its limited perspective o f life, it must
perceive problems.
“W aking up is unpleasant, you k now. Y ou are nice and comfort able in bed. It
is irritating to be woken up. That’ s the reason the wise guru will  not attempt to
wake people up. I hope I’m g oing to be wise here and make no attempt
whatsoever to wake you up if yo u are asleep. It is really none of my business,
even though I say to you at times, ‘W ake up!’”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
There’ s one purpose in life for every one of us—to wake up to who we are,
A wareness, and enjoy this incre dible spectacle of the world. W hen you wakeup, you will be in  th e world but n ot of  t he world, which means you w ill be
completely free from the challenges of the world.
As I  outlined in  the three-step A wareness Practice in the previous chapter,
after you’ve woken up to the truth of A wareness, the final step is to stay
consciously as A wareness and not be pulled back into the mind and the ego.
Some people wake up suddenly and stay that way permanently, and for others
awakening seem s to be a process. Everyone, however, says that the process of
awakening continues to deepen with no end.
“It i sn’ t any longer possible to say—this is about saints, this is about Zen
monks, this is s omething you must wait lifetimes to have. Or—this is for
serious spiritual  practitioners, or for people who don’ t revel in the physical
life, or for people who believe a certain way... Know th at you can go there,
can be there, ca n live a life that is unencumbered. Y ou do no t have to earn
this, or deserve it. It’ s free, already here. It isn’ t a reward. It’ s innate.”
Jan Frazier, fr om  Opening the Door
W aking up to who you really are is the way out of all  negativity and the way
to permanent happiness. It is the destiny of every human on earth. It is your
destiny. Y ou can make it your life now!
The Mountain of Consciousness
Many y ears ago, the Imperator of the European Rose Cross Order shared a
metaphor to help me understand the levels of Consciousness and A wareness.
He called it “the mountain of consciousness.”
If you’re at the base of the mountain in the valley, you can’ t see very far. Y our
perspective is narrow and limited, and you can’ t see what’ s ahead of you or
what’ s around any corner. Because you don’ t know what’ s beyond the valley,
there is a great fear of the unknown.
As y ou climb th e mountain, you begin to notice changes. Y our perspective of
life expands as you get higher, because you can see farther and you can see
past some of the things that were blocking your view at the bottom of the
mountain. Thing s look dif ferent a little higher up because you can see them
more clearly, and while still fearful, you’re not nearly as fearful as you were
in the valley.
Higher again up the mountain, the atmosphere is dif ferent, the  vegetation is
dif ferent, and you can see much farther than you could be fore. Life looks
very dif ferent here, and because you can now see a lot of things that were
hidden from you before, your fear of the unknown is diminishing.When y ou reach the top of the mountain, you can see everything in all
directions. Nothing whatsoever is hidden from you. Y our vision  of the world
and beyond is fu lly expanded in every direction. Y ou can see the people in the
valley a nd their  limited perspective, and you know from wher e you are that
there’ s n othing for them to fear. Y ou can also see the peop le who are at
various stages on their way up the mountain, and the various limitations of
their perspective. And where you stand, at the top of the mountain, you can
see the sheer ex quisite beauty and perfection of absolutely everything. Y ou
see that nothing is out of place, a nd there’ s nothing for anyone to  worry about,
or be afraid of.  The spectacle, the wonder, and the mystery of life that is
revealed to you is nothing shor t of magnificent, and when the people in the
valley can see the magnificence of what you can see, they also will be free.
“When we stand on top of a mountain or look at the stars we are sensing
infinity, which is what we truly are, and why so many people cr ave that sense
of expansiveness.”
David Bingham
“At a higher level of consciousness, none of this personal mind stuf f matters
at all, for you are standing on the mountaintop of your own being, and all
below y ou are clouds passing. Y ou come to a point where noth ing matters at
all! Nothing, nothing, nothing! And all is perfection only.”
Mooji, fr om  White Fire, second edition
Now tha t you know who you are, you have begun the awakening process! The
only obstacle to permanently be ing who you are is your mind. Y our mind is
your gr eatest power in the material world, because it will generate any
material thing, event, or circumstance you want, but if you believe its negative
thoughts, you will use its crea tive power against yourself. There’ s nothing
wrong with the mind, it only becomes troublesome when you believe it’ s who
you are.
When your mind tries to speak on your behalf, remember that the voice you
hear in your head is not you. Y our mind is not even an actual entity, but aprocess—a mechanical process. It’ s just made up of thou ghts, and the
thoughts it produces are coming from programs formed by your beliefs and
held in your subconscious mind. The subconscious mind is the storehouse of
our beliefs, memory, personalit y traits, automatic processes, and habits, and
its operation is no dif ferent from that of a computer; it’ s completely
mechanical.
Y our subconscious mind receives information from the conscious mind, which
is yo ur t hinking mind, and it ac cepts all the data that the thinking mind puts
into it. The subconscious mind doesn’ t discriminate with any of the
information coming into it, but instead accepts everything that the thinking
mind believes is true.
So b asically our mind recycles thoughts according to our belief s and holds us
prisoner with those thoughts by severely limiting our life—until we wake up
and see that our thoughts and our mind are not who we are!
“W ould you rather play the game of limitation or would you rather be free?
That sim ple que stion is a key to dropping our obsession with  being limited
body-minds. If you think you ar e your body-mind and the stories that you tell
yourself and others about being that body-mind, then you wou ld rather play
the game of limitation.”
Hale Dwoskin, fr om  Happiness Is Free
The firs t step to freedom is when we understand that our thoug hts create our
life. What you think is what manifests. Y ou won’ t  h ave the life y ou want if
you give  your attention to thoughts of what you don’ t want. And you will  have
the l ife you wan t if you give your attention only to thoughts o f what you do
want! When you un derstand this fully, you become very aware of your
thoughts, and it puts you well on the path of awakening, because your
awareness of your thoughts n ot only stops you from belie ving negative
thoughts, but it means you are becoming more aware.
The Secr et  b ook and docum entary explain  the power you have to create y our
life on all subje cts—health, relationships, money, work, happin ess, and even
the wo rld—through your thoughts. If you don’ t yet understand the
phenomenal power you have through your thoughts, I ur ge you to get a copy
of The Secr et, or borrow one from a friend or a library. The Secr et  has
changed the lives of tens of mil lions of people, and becoming m ore aware of
your thoughts is an excellent fir st step in the wonderful process  of waking up
to what we really are.C H A P T E


 they were simply acting out our
unconscious guilt—everything that we have repressed and denied. They
were doing a great job of it too; Academy Awards go to your mom and
dad for those performances! But the fact is, we weren’ t reme mbering
them as they truly are; we were just remembering the past grievances
that we’ve kept in our mind and they acted them out. We are never actually upset by behavior. We are upset by our
interpretation of behavior, and we are always responding emotionally to
our interpretations. We just perceive what we still have unresolved
within our own consciousness or what we still have a grievance on. So,
people in our lives are actually doing us a favor. The ones we think are
the biggest jerks and the most insensitive people are helping us go past
our repression and denial mechanisms. They’re acting it out right in front
of us so we can allow all of our emotions into awareness. Once  they are
up in awareness, we can give them over to the Holy Spirit—an d have a
miraculous experience. Even just thinking  of your mom or dad, or whoever it is that you
have a grievan ce with, activates the memories and the emotions. Working this through is part of the clearing, even if they’re not
physically in your life. When we dream of them and when we think of
them, we can process what they bring up for us. It’ s part of the healing. We may not always be aware that whenever we hold a grieva nce,
we are actually holding it against our self. This is because projection
makes us see outside what we don’t want to see within our own minds
and hearts because we’re afraid that what we’re projecting is actually
true about ourselves. This is why, when we forgive, we are really
releasing our own soul, our own self. It takes a lot of energy to hold on to a grievance, energy that could
be used for loving instead. If we devote our lives to loving, then the fear
and misperceptions of the ego don’t have a chance to grow. If we keepour garden weed ed, clear, and clean, then we have space for the fruits—
and there are plenty of fruits. Give Beliefs Over to the Holy Spirit
Forgiveness is about really seein g what is in our mind and then releasing
it. This is our inner work. You can’t actually say to the Holy Spirit, “I
have a crazy life. Would You please fix it?” Instead you bring everything
that you believe  about your life and this world, about time and space
back to the Holy Spirit. And when you really do this complet ely, your
issues will disappear. So, in true for giveness, you go into it with the Holy
Spirit, to shine the darkness away, and you are brought back to the
experience of this present mom ent. Bring that darkness to the light. Bring all of your crazy beliefs to the light, and you will see they were
just in your imagination. They were just dark dragons, crazy little ideas,
you buried and kept hidden. It was just another trick of the ego. It was
never real! Forgiveness is a moment of choosing to be happy instead of being
right. Forgiveness is an opportunity to decide for reality anew;  it is the
moment when you decide for your true Self rather than for an image of
yourself. Forgiveness is to go inward beneath attack thoughts and come into
the innocence of who you are, to your divinity. Forgiveness quietly does
nothing. It waits and watches, and it doesn’ t judge. It’s just a serene,
profound, still state of mind. When forgiveness is our function, we are
inherently happy. Forgiveness is our key to happiness! Imagine you’re growing up with your parents, and they say, “What
are you going to be when you grow up?” And against all expectations
you say, “Happy, happy… I want to be happy!” This isn’t temporary
happiness associated with specific outcomes. It’s not, “I’m happy
because I got a raise, found my soulmate, or won the lottery.” It’s not a
temporary kind of happiness. So, the forgiveness practice leads to a very
joyful experienc e because there is no agenda with anything. We can
describe the unhappy dream as the misperception, and then the happy,
forgiven dream is the touchston e, the closest thing to Heaven on Earth.It’s a transformation in mind and in consciousness. It’s so close to
Heaven that your feet no longer touch the ground, so to speak. You’re
just carried and lifted! Forgive and See the World as a Dream
Some people believe that when you start to see the world as a dream or
an illusion, you become disinterested or have no sense of love or
compassion flowing through you. But it’s actually the oppo site. The
Holy Spirit pours through even more from that state since you don’ t have
an investment in the form being  a certain way or looking a certain way. You experience a call for love rather than an attack, and you give what is
asked for; you give the love. You do not fall for perception; you do not
fall for behavior. As you give love away, you strengthen it, and then you
know that you are it, that you are an unlimited extension of divine love. I was visiting a friend one time when I experienced how the power
of forgiveness could transform aggression and rage. This friend and I
would watch metaphysical movies and meditate together for hours. She
had not mention ed to me that she had gone through a divorce about two
years earlier and that her ex-hu sband was insanely jealous if anyone of
the male gender would come near her. One day when we were watching
a movie, all of a sudden, a face appeared in the window. It was like a
Jack Nicholson movie. His eyes were bulging, and it looked like he was
ready to come in with a chainsa w. Then the door blasted open. He was
super raging angry, with saliv a coming out of his mouth. I had an
experience of being in a movie. I didn’ t even move. I didn’ t even get up. I just watched this movie as he came over. He was scream ing and
shouting and grabbed my shirt. I was just observing and noticing. I was
experiencing the lesson, “In my defenselessness, my safety lies.”
Later, I was walking along a road toward a nearby pine fores t to
meditate. A car drove up, and it was this man again. He jumped out of
the car and came over. He threw  my body down on the ground, and my
head hit a metal signpost and was bleeding, but I was not feeling any
discomfort what soever. Then, a car stopped and they said, “Wha t’s going
on here?”The man attacking me said, “No! There’ s no problem.” Then he
took me back to the house. He started to fumble through the medicine
chest, spilling pills all over the place. He was so scared. He was trying to
put gauz e on my head and give me pills. Then he cracked open and
started sharing with me about the pain that he felt about losing his family
and all the hurt, and the whole thing turned into a beautiful healing
experience. Because I had forgiveness in my heart, used in the deepest
way, I could be in true compassion. Forgiveness can feel profound, very deep, and very mystical. My
friend Lisa had a sister who was raped and murdered. After some time,
they found and arrested the murderer. He was in jail for many years. Lisa’ s family and the prosecutor were trying to have him electrocuted for
the crime. Even though years earlier, she had come through  a deep
grieving proces s around the loss of her beloved sister, Lisa had no
grievance agains t the man. Lisa is joined in the teachings of Jesus Christ
on forgiveness and got called to testify in support of the man who
murdered her sister. She wasn’ t condoning any of his actions. Through
the years that this man had been in prison, he had been praying  and had
become very devout. He had been working on his own forgiveness
process. At the courthouse, where her mother, her sister, and the rest of her
family were trying to make sure this man was electrocuted, Lisa was
there to represe nt forgiveness. While she was waiting in the hall, she
prayed with Jesus. She was looking at the wall, and sudden ly Jesus
appeared on the wall for her, in the marble. It was a very mystical
experience. Then when the time came to testify, she stepped into the
elevator, and guess who is in the elevator? The man accused of
murdering her sister. Lisa just gazed at him with love, and the man gazed back. There
was a deep sense of recognition and love. Then she gave an amazing
testimony. She testified for God, for Christ, and did not hold back one
thing. She was not concerned about the outcome of whether they would
keep him on death row or whether they would electrocute him. She was
there to testify for forgiveness and innocence. She was living the state of
forgiveness, she did not mind when she was cross-examined, and she did
not mind what happened in the courtroom. She was testifying forforg


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