 giant, all-encompassing belief. In fact, it’s such
a large belief that, like Jonah and the whale, it literally swallow s up all
the other ones. This means that with forgiveness, you have the
experience that all specific belie fs are completely untrue. So, forgiveness
puts you in a state of complete open-mindedness, acceptance,  and all-
inclusiveness. Practically, this means that you won’ t ever get into an argument
again because you know that there are no specific beliefs that are truer
than others; they are all equally false. All the labels and all the things
that people seem to defend, such as different cultures, religions, and
beliefs associated with different ethnicities, will have zero significant
differences to you. You will have an experience of the unified awareness
in which everything is one. Everything is mind, and you’re identified as
that. You’ve completely transcended arguments, debates, the belief in
right and wrong, and opinions. When you come  from a place of forgiveness, you come to see that
all meaning is in your heart, and you will bring that beautiful meaning to
everything that you look upon. You take that love in your heart, and you
let it pour out on absolutely everything. Beauty is in the eye of the
beholder, and when you’re beholding with the eyes of love, you can’t
help but to see and extend that love. Many witnesses are called forth. This is the way the dream lights
up. Witnesses of love, peace, and harmony begin to flood the mind. Witnesses of love replace witnesses of fear, guilt, shame, and pain.Witnesses of happiness, joy, and freedom sprinkle throughout the mind
and the dreamscape. My frien d had an experience of this as he was walking down  the
street right after the Twin Towers fell on 9/11 in New York. He was
walking along and was very happy, doing his Course in Miracles  lesson
of the day. All of a sudden, he had a doubt thought, What if my joy
disturbs these people’ s sorrow? This doubt thought brought about
witnesses of fear, and all of a sudden, he could smell the stank  and see
all the misery. He perceived the mourning of a particular man who was
walking across the street. He caught himself and thought, I’d better
continue on with my lesson of the day. Then, remembering his Course
lesson for the day, his percep tion shifted, and the man who looked
sorrowful, now looked bright, clear, and happy. He went over, looked my
friend right in the eyes, and started rapping the following powerful
words: “I can see…by the way that you feel…that you know…that none
of this is real!” He became a witness of joy and lightness. Through forgiveness, you just emanate and radiate the truth. This is
where the miracle appears in awareness. You stay in the truth of
innocence and refuse to see your brother or sister as something they are
not. And when you hold this presence and vision of innocence, they are
lifted up to remember who they are too. It’s the most loving and
compassionate experience ever. And it’ s truly shared!Chapter 17
Extending from Within
True giving and true service is with the Holy Spirit; it is an experience
not in form. It is a state of mind where you experience what you truly
give. It is so different from the world’ s concept of giving, where the gift
is somet hing in form that you would lose as a consequence of giving it. If you give it away, it’s gone, it’s used up, kiss it good-bye, and you’ll
never see it again. And if you keep giving that way, they’ll have more,
and you’ll have less. Y ou can see how the ego finds giving very strange. True Giving
There is a powerful teaching in A Course in Miracles : “To have, give all
to all.” This teaching contradicts  the entire ego belief system. So, what is
true giving, true extending? The Holy Spirit says just give me your mind,
and I will take care of everythi ng else. If you’re worried, sad, or tired,
you are not really giving. But if you are inspired and connected  to your
Divine Source, you give true and amazing inspiration; you share joy,
peace, and love. There is no tiredness or loss, only extension. This is
because it is by sharing God’ s gifts of joy and love that you keep them. This can only be understood through experience. “All that I give is given
to myself.” This teaching of the Holy Spirit is a very strange notion to
the ego. But to us, it’s the perfect answer. “All that I give is given to
myself” is a divine principle. It’s the experience of having a relationship
with God. Withholding something in the present is not the way of the Spirit. Planning for the future is not the way of the Spirit. We’ve all been into
withholding in one way or another. “Don’ t put all your eggs in one
basket.” “Alwa ys save for a rainy day.” We have been taught to
withhold, that it is prudent to withhold, even in relationships. “Don’ tgive it all away, string them along a little bit, make them work for it,
make them chase, and make them pursue.”  Who taught us this stuff? If
God gives His love unconditionally, then why wouldn’ t we want to give
it too? We associate giving with loss and sacrifice. But from a miracle-
minded perspec tive, giving is completely different; giving in form is
irrelevant. It comes down to not actually knowing your best interest and
opening up to being guided in terms of form. When you give miracles
away, the giver and the receiver both have more! We know that about
love: when you extend love to somebody, you feel more love in your
heart. This is the way that we were created by God: to give love just like
He does. As soon as the ego tries to put a price on this, it is not love
anymore. It is just another exchange. Developing trust is to learn to give as God gives: give love and
grow in trust. As you extend love, you will experience that the universe
is giving  you everything back, and you will naturally grow in trust. In
the end, from trusting and allowing the support that’s given by the Holy
Spirit from moment to moment,  you will come to experience that giving
and receiving are the same. T rue receiving is true giving. That realization
is nothin g less than the awakening itself. When you are receiving Spirit
from moment to moment, you are also giving Spirit. That is the nature of
Spirit. It is not personal, and it is always extending. The expe rience of
trust, joy, contentment, and peace is a sign that you are in touch with
Spirit, and being  in touch with Spirit is true giving. Receiving and giving
become one. When your dreams become happy, you know that you’re just at the
point of getting your final lesson. This final insight is learning that what
you have is what you are. This means that “having” is an experience of
your divine Self—safe, free, and at home. Remember that in oneness,
there is no difference between having and being as there is in the dream. In the state of being, the mind gives everything always. To have is no
longer associate d with an ownership of things or of having self-
importance. Without attachments, you become free. That’ s why Buddha
taught to empty your mind of everything you think that you think and
everything you think you are. He was saying let go of the false
identifications that relate to this world and come into a still, tranquilmind, which is beyond this world. That’ s what Jesus was teaching as
well. Whereas Buddha might have called it the void, Jesus would have
said, “Yes, go into the void and come through the void to the Kingdom
of Heaven, to full joy, to full happiness, to the fullness of Holy Spirit.”
That’ s what this journey is all about! How to Be Truly Helpful
We all want to do good. And we all do what we believe makes us happy. Kahlil Gibran wrote a beautiful little book called The Prophet. He said
that when you work, you should work with joy and love. True service
can be an opportunity to let the personality be washed away. There are
many volunteer s of service all over the world. Millions of people are
involved in service, but many of them experience burnout. They burn out
in their volunteerism. How does this happen? The ego must be involved. The ego will try to hijack service for its own purposes: “Save the hungry,
save the poor, save Mother Earth, save the dolphins, save the whales for
God’ s sake, save the tuna! Save the environment. Save your country.”
They get very angry about the obstacles in the way and eventually angry
at themselves for not being able to cure the problems. This is not going
to work. The ego has hijacked the concept of service. If service  does not
lead to joy, you are following the imposter, the ego. When I was growing up, people told me to always look out for
number one. And I said, “Who is


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es or conflicts
spontaneously resolve due to overall alignment consequent to intention. The overall spiritual process is therefore concordant with a
contemplative lifestyle that incorporates reflection and the development
of discernment. Q: Would the overall consequences of intense inner spiritual focus tend
to result in detachment and noninvolvement in the world. A: As a general trend, that is characteristic. As the ego’s dominance of
perception recedes, so does the appearance of the world and the mind’s
interpretations. Decisions are based on projected perceptions. Thus, the
mind perceives endless illusions, including classifications based on
judgments. Those that are interpreted as ‘good’ options are attractive to
choice and agreement. Thus, all perceptions reflect content. Patterns of conduct result from belief systems consequent to
prevailing social/educational systems that are both explicit and implicit. Thus, ‘duty calls’ in both overt and subtle expressions. To adopt the
pathway of devotional nonduality recontextualizes the obligation to the
pursuit of Truth rather than worldly involvement and action. How best
to serve the world is concordant with comprehension. Q: What is the most serviceable presumptive view of the world for a
spiritual student/devotee/seeker. A: Presume that the world’s actual ‘purpose’ is perfect and fully known
only by God. See it as neutral overall but with the benefit that it
provides optimal opportunity for spiritual growth and the evolution of
consciousness. It is a school for enlightenment and the revelation ofDivinity whereby consciousness/awareness reawakens to its Source. Thus, to pursue enlightenment in and of itself serves the world and God. Q: But what about war. A: This is a favorite question of spiritual students. War is the consequence
of falsity, just as peace is the consequence of Truth. War has prevailed
during ninety-three percent of human history. It is endemic to the ego. To be ‘anti-war’ is also an ego position that presumes omniscience. Therefore, it is more advanced to surrender the world and its wars to
God. To ‘hate war’ is merely another expression of hate, is it not. Better to
love peace and come to nonjudgmental compassion for the world’s wars
and its karmically influenced participants. Would the protester rob
fellow-suffering humans of the opportunity to undo negative karma and
reach salvation. Suffering and death are the consequences of the ego and its
positionalities and perceptions. To best serve the world, seek
Enlightenment and transcend illusions rather than contribute to them. Omniscience is a quality of Divinity, not of human perception. Watch
that the spiritual ego does not become politicized. ‘Do-gooderism’ is a
trap for the naïve and unwary. Be ‘pro’ God’s will and Divine
providence for the world and humanity. How best to ‘serve the highest
good’ is concordant with the prevailing level of consciousness of the
observer. There is no single answer for everyone.<|eot_id|><|begin_of_text|>
Q: What is the primary purpose of spiritual writing?,
A: To provide authenticated information that is not only verifiable but also experientially pragmatically useful.
Q: What is the role of the ego in spiritual growth?,
A: The ego is an obstacle to spiritual growth, and it is not possible to transcend it through intellectual understanding alone. It requires surrender and alignment with the Self.
Q: What is the significance of spiritual teaching?,
A: Spiritual teaching is not about intellectual understanding but about experiential realization. It is about aligning with the Self and transcending the ego.
Q: How should one approach worldly events?,
A: One should not get involved in worldly affairs, as they are an illusion. Instead, focus on spiritual growth and self-realization.
Q: What is the role of the Teacher in spiritual development?,
A: The Teacher serves as a guide, providing information and inspiration, but the ultimate authority is the Self within. The student must take responsibility for their own spiritual growth and evolution.
Q: What is the relationship between spiritual growth and worldly events?,
A: Spiritual growth is not about changing the world, but about transcending the ego and realizing the Self.<|eot_id|><|begin_of_text|>Among the various religions, it is to be
noted that the highest teachings emanate from the evolved teachers
themselves, often termed ‘mystics’, who have transcended the dualistic
limitations inherent in ecclesiastical traditions. The core of truth is the
pristine, nonlinear essence, which is nondualistic and arises at
consciousness level 600. Very rarely, it may evolve still further to transcend
the dualities that are intrinsic to even very advanced levels of
consciousness. The conscientious devotee accepts as provisional the innate
authority of advanced levels of truth, especially if they are corroborated by
consciousness calibration.Notable is that pure spirituality has no requirements, obligations,
dependencies, attachments, neediness, or other evidence of specialness, nor
the imposition of control, such as signing up members for classes or
‘trainings’. Commitment is to the core of truth itself and is free of seduction
by proselytization or secrecies. All that is necessary are a curiosity and
attraction to truth, which is complete, total, and self-sufficient. The teachers, teachings, or groups that are found to be attractive or
meaningful depend on the stage of evolution of the seeker’s level of
consciousness at any given time. While the calibrated consciousness level
of the typical human advances an average of about five to ten points in a
lifetime, in the spiritual seeker, that rate advances much more rapidly and
may take very sudden and major leaps. Therefore, this potentiality and
likely eventuality should be prepared for in advance. The Evolutionary Journey
For the serious student, spiritual commitment changes the context of
life, which is then viewed from a different perspective. What was once
attractive and exciting may now seem superficial, shallow, irrelevant, or
even annoying; and what was previously considered to be boring is now
attractive and valued as a great opportunity. Preferences and values change,
and one may also be surprised at the strength of spiritual energies that,
when activated, can be experienced as though one has stepped into a current
that is more powerful than one had suspected. Efforts to control and
rationally regulate the process are progressively revealed to be illusory. On
the other hand, some trends that seem simple on the surface may turn out to
be resistant and tenacious. Those that at first glance appear almost
impossible may be resolved with surprisingly relative ease. It will be discovered that all experiences and phenomena have an
intrinsic value to spiritual evolution and discovery. Eventually, it becomes
necessary to simply subordinate the personal will to the process itself,
which tends to become progressively stronger. The unfolding of the life of
the serious spiritual devotee becomes increasingly orchestrated by the Self
rather than the ego/self. Former presumptions become meaningless, and
Divine Intelligence and awareness reinterpret meanings that were once
considered beyond comprehension. Thereby does the world continuously
become ‘newly born’ each instant, as by the radiance of the Self, the clouds
of illusion fade away and Essence replaces appearance.Operational Values and Principles
Along the spiritual pathway blocks and temptations appear, as well as
doubts and fears. Classically, they have been termed the ‘tests’ that arise
from the ego that does not relish relinquishment of dominion. These are
overcome by reaffirmation of goals and commitment, as well as by
reinforcing counterbalancing principles, such as dedication, tenacity,
constancy, courage, conviction, and intention. The greater the challenge, the
greater is the development of inner strength, decision, and determination. By persistence and discipline, it can be seen that temptations are options to
merely refuse rather than call for attack or negation. This is also a
consequence of the subordination of the lesser to the greater, and thus,
priority prevails by an act of the will, assisted by surrendering the personal
will to God. All the above are subsumed under the quality of devotion, which is
empowered by love and not just reason or mental comprehension. Devotion
is of the heart for, at times, it is solely by the power of the heart and Divine
Love that an obstacle can be transcended. A useful practice is to look ahead on the spiritual road and see what will
eventually have to be surrendered, such as attachments to the world and its
values. This awareness facilitates greater ease, willingness, and readiness to
surrender the attachments voluntarily. (If not now, when?) The ‘letting go’
of materialism and worldly gain is facilitated by the realization that
everything belongs to God, and that humans have only temporary custody
or stewardship. Thus, in reality, there is no ‘my’ anything. In fact, nobody
even ‘owns’ their own body, for it belongs to the world and returns to the
world from whence it came. As a paradox, it will be noted that the ego/self
believes that it has ownership of its possessions and properties but, upon
examination, the opposite is true, that is, one is owned by their possessions
and properties, not the reverse. The capabilities that ensue from spiritual devotion and commitment are
often of greater magnitude than originally suspected, and the seemingly
‘impossible’ turns out to be ‘possible’. What seems impossible dissolves as
such if one imagines whether they could let go of an attachment if a loaded
gun were pointed at


  Maya. Ayurveda:  a  life  of  balance  /  Maya  Tiwari
p. cm. Includes  bibliographical  references  and  index. ISBN  0-8928 1-490-X
1. Nutrition. 2. Medicine,  Ayurvedic. 3. Health. I. Title. RA784. T58       1995         94-29178
613. 2— dc20  CIP
Printed  and  bound  in  the  United  States
10  9  8  7  6  5
Text  design  by  Virginia  L. Scott
Line  illustrations  designed  by  Maya  Tiwari  and  illustrated  by  Marnie  Mikell
Cover  image  designed  by  Maya  Tiwari  and  illustrated  by  Ellen  John
This  book  was  typeset  in  Minion  with  Hiroshige  and  Snell  as  display  fonts
To  my  beloved  teacher,  Swami  Dayananda  Saraswati
j@p. May  the  universe  never  abuse  food. Breath  is  food,
The  body  eats  food,
This  body  rests  on  breath. Breath  rests  on  the  body,
Food  is  resting  on  food. The  one  who  knows  this
becomes  rich  in  food  and  great  in  fame. Taittiriya  Upanishad  11. 7
CONTENTS
Foreword  by  Lindsay  Wagner     ix
Preface  by  Barbara  Y. E. Pyle     xi
Acknowledgments     xiii
Introduction     1
PART   ONE:   THE    PRINCIPLES   OF   AYURVEDA
CHAPTER  ONE:   Cosmic  Roots       8
CHAPTER  TWO:  Ayurvedic  Anatomy     23
CHAPTER  THREE:  The  Body  Types     34
CHAPTER  FOUR:  The  Psychospiritual  Nature  of  the  Body  Types     43
chapter  FIVE:  The  Nature  and  Tastes  of  Each  Dosha     57
PART   TWO:    THE    PRACTICE    OF   AYURVEDA
chapter  six:  Eating  According  to  Your  Body  Type     72
Thf  Food  Charts  74
CHAPTER  SEVEN:  Eating  with  the  Cycles  of  Nature      131
Seasonal  Mknus  135
chapter  EIGHT:  Food  Sadhanas      14l>
PART  THREE:    UNIVERSAL    RECIPES    FOR    EACH    BODY  TYPE
Introduction  to  the  Recipes      192
Traditional  Ground  Dhals  and  Grains     200
Breakfast  Grains     220
Universal  Vegetable  Dishes     223
Universal  Bean  Dishes  and  Dhals     243
Grain  and  Bean  Combinations     252
Universal  Pasta  and  Sauces     257
Tofu  Dishes     261
Seitan  Dishes     267
Salads     270
Sauces  and  Dressings     276
Soups     281
Summer  Aspics     290
Seaweed  Dishes     292
Vedic  Herbs,  Spices,  and  Accents     295
Universal  Desserts     311
Nurturing  Brews  and  Beverages     32 1
afterword:  The  Dharmas:  Universal  Values     329
APPENDIX:  Ayurvedic  Resources  and  Supplies     336
Glossary  of  Uncommon  Ingredients     339
Bibliography     344
Index     346
FOREWORD
v. — sf  he  concept  of  holistic  health  acknowledges  that  a  human  being  is — and  must  be  related  to
t^^S  as — body,  mind,  and  spirit. This  concept  has  become  an  increasingly  popular  topic  of
conversation  in  Western  culture  over  the  last  two  decades. I  began  my  personal  journey  to  understand
and  embody  it  in  the  late  1960s  and  have  been  involved  in  public  education  on  the  subject  since  the
mid-1970s. What  I  have  noticed  over  the  years  is  the  frequent  mistaking  of  "alternative"  healing  for
"holistic"  healing. Alternative  simply  means  a  method  not  ordinarily  used  in  conventional  treatment. A  doctor  may  add  herbal  or  vitamin  therapy  to  a  patient's  treatment,  thereby  making  it  more  gentle
and  less  toxic  (which  is  wonderful  and  needed)  but  still  fail  to  take  into  consideration  the  patient's
state  of  mind  and  lifestyle,  which  are  inevitably  contributing  to  the  present  manifestation  of  "disease. " Doctors  may,  through  "alternative"  treatment,  be  able  to  alter  the  body's  chemistry  and  eliminate
the  symptoms  of  disease,  but  have  they  righted  the  imbalance  in  the  body,  mind,  and  spirit. It  that
imbalance  is  not  addressed,  we  are  not  aligned  with  who  we  really  are,  and  disease  in  one  fol  m  01
another  will  manifest  once  again. So  when  we  speak  about  healing  or  good  health,  we  must  look  deeper  and  more  fully  at  ourselves
and  at  our  methods  of  treatment  than  we  generally  do  in  this  "make  it  easy,  make  it  quick,  and  it  at
all  possible  make  it  something  someone  else  can  do  for  me"  society. The  Vedas  are  the  oldest  and  most  complete  body  of  knowledge  to  address  the  who,  what,  and  why
of  human  existence. They  have  covered  the  "how  to"  (using  the  current  vernacular)  through  healing
and  attunement  methods,  coming  from  the  understanding  that  we  are  body,  mind,  and  spirit,
innately  and  unalterably  dependent  on  the  rest  of  creation. ix
jmtr
FOREWORD
In  Ayurveda:  A  Life  oj  Balance,  Maya  introduces  the  Ayurvedic  diet  with  universal  flavor  and
shows  how  to  awaken  ahamkara  (the  memory  of  who  we  really  are)  through  the  proper  use  of
wholesome  foods. By  understanding  our  individual  body  types,  and  by  using  foods  that  best
support  and  enhance  each  type,  we  are  employing  a  powerful  and  essential  method  of  attunement. 1  am  tiul\  grateful  to  Maya  and  the  handful  of  other  Vedic  scholars  who  continue  to  devote  their
lives  to  sharing  this  knowledge  with  the  rest  of  the  world — a  world  that  is  in  great  need  and  that,
we  hope,  may  finally  be  ready. Lindsay  Wagner
jmt. PREFACE
met  Maya  almost  two  decades  ago  in  the  early  morning  light  at  Carl  Shurz  Park  overlooking
the  East  River  in  Manhattan. She  was  then  a  famous  designer  with  a  plush  Madison  Avenue  store
selling  to  the  likes  of  Jackie  Onassis. I  was  still  a  photographer  working  primarily  for  Time  Magazine
and  NBC. Our  friendship  grew  quickly. We  spent  endless  hours  discussing  the  overwhelming  fore-
seeable plights  of  our  planet. Maya  is  a  great  visionary  whose  spiritual  fortitude  was  later  to  rescue
her  from  her  devastating  war  with  cancer. (Her  cancer  was  diagnosed  as  terminal,  and  she  was  given
the  vague  possibility  of  six  months  to  live. ) Maya  became  reclusive  during  that  time  and  I


  rice. Heat  oil  in  a  large  skillet. Add  carrots  and  simmer,
covered,  over  low  heat  for  5  minutes. Add  broccoli
and  simmer  an  additional  5  minutes. Stir  in  onion
and  simmer  3  minutes  more. Place  cooked  rice  on  top
of  vegetables. Dilute  tamari  and  ginger  juice  in  water. Add  to  rice  and  vegetables  and  mix  together. Cover
and  simmer  entire  mixture  over  low  heat  for  5  min-
utes. Serve  hot. Soft  Fried  Rice
V,  VP,  VK
P,  PV,  PK  OCCASIONALLY
Serves  6
IV2  tsp  sunflower  oil
1  c  thinly  sliced  okra  pods
1  c  finely  minced  onion
1  c  thinly  sliced  zucchini
'A  bunch  watercress
'A  tsp  turmeric
'A  tsp  sea  salt
3  c  long-grain  brown  rice,  cooked
K,  KV,  andKP:  substitute  3  cups  cooked  millet  for  rice. Heat  oil  in  a  large  skillet. Add  okra,  onion,  and  zuc-
chini. Cover  and  simmer  over  low  heat  for  10  min-
utes. In  a  small  pan,  lightly  boil  watercress  in  lA  cup
of  water  for  3  minutes  and  set  aside. Remove  water-
cress and  set  aside  for  garnish. Dilute  turmeric  and
salt  in  the  watercress  water. Place  cooked  rice  on  top  of  vegetables. Add  spiced
water;  cover  and  simmer  over  low  heat  for  an  addi-
tional 5  minutes. Mix  together;  place  watercress  on
top  of  rice  and  serve. Wheat  Berries  and  Cloves
(PC)
V,  VP,  VK
P,  PV,  PK
Serves  4
2  c  wheat  berries
'A  c  aduki  beans
8  whole  cloves
Pinch  of  sea  salt
4  cups  water
'A  tsp  coarse  black  pepper
1  tsp  sunflower  oil
210
jmz,
TRADITIONAL    GROUND    DHALS    AND    GRAINS
Wash  wheat  berries  until  water  runs  clear. Soak  in  4
cups  of  cold  water  for  5  hours. Rinse  and  drain. Put
wheat  berries,  beans,  cloves,  salt,  and  water  in  pres-
sure cooker. Cover  without  locking  lid  and  bring  to  a
boil. Lock  cover  and  bring  to  pressure. Simmer  over
medium  heat  for  45  minutes. Remove  from  heat  and
allow  pressure  to  fall  naturally. (For  conventional
cooking,  add  wheat  berries  to  7  cups  boiling  water. Cover  and  cook  over  medium  heat  for  50  to  55
minutes.) Saute  black  pepper  in  oil  for  2  minutes. Add  to
wheat  mixture. Cover  again  without  locking  lid  and
simmer  for  an  additional  15  minutes. Serve  warm. Whole  Oats  and  Corn
(PC) Buckwheat  and  Peas
p,  PV,  PK
V,  VP,  VK  OCCASIONALLY
Serves  4
2  c  whole  oats
2  ears  corn,  husked
Pinch  of  sea  salt
2"  cinnamon  stick  (broken  into  pieces) 4  c  water
1  tbs  caraway  seeds
Soak  oats  in  4  cups  of  cold  water  for  3  hours. Strip
corn  from  the  ears.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Basil,  dill,
chives,  parsley,  mint,  cilantro,  rosemary,  tarragon,
oregano,  thyme,  chili,  and  black  pepper  are  just  a  few
of  the  herb  varieties  you  may  choose  to  plant. You  may
also  plant  the  roots  of  ginger,  licorice,  and  lotus. If  you
are  living  in  a  warm  climate,  you  may  import  neem
seeds  from  India  and  plant  the  bush  in  your  first
division  of  companion  planting. Apart  from  their
essential  features  in  Vedic  cuisine  and  Ayurvedic
pharmacology,  neem  leaves  are  a  natural  pesticide,
protecting  the  whole  garden  from  most  bugs,  insects,
and  worms. The  sadhana  of  gardening  is  one  of  the  richest
experiences  a  person  can  enjoy. Nature  plants  her
luxuriant  gardens  throughout  the  earth. All  we  need
to  do  is  observe  the  dynamics  of  the  plants  that  live
together,  their  seasons  and  conditions,  and  mimic
this  process  in  our  little  plots  of  land. I  recommend  an  excellent  book  called  Companion
Planting  by  Gertrud  Franck. This  book  has  been  a
tremendous  help  to  me  in  my  own  efforts  at  compan-
ion planting. Gertrud  Franck's  method  of  gardening
is  very  close  to  the  ancient  systems  of  farming  and  to
the  natural  order  of  the  land. DAILY   ROUTINES
These  routines  exemplify  the  way  we  should  spend
our  time  according  to  the  Ayurvedic  ideal. If  you  are
working  a  typical  nine-to-five  job,  which  does  not
permit  much  flexibility,  then  practice  these  sadhanas
to  the  best  of  your  ability  in  the  time  that  is  available
to  you. For  example,  you  can  observe  the  morning
and  evening  sadhanas  in  full. You  may  also  observe
these  sadhanas  fully  during  your  days  off. 186
jmz. FOOD    SADHANAS
Daily  Vata  Sadhana
Times  of  Increased  Pressure
2:00-6:00  a. m. and  p.<|eot_id|><|begin_of_text|>
Q: What are some examples of herbs and plants that can be planted?,
A: The text does not provide a list of herbs and plants that can be planted. However, it does mention that basil, dill, chives, parsley, mint, and cilantro are not mentioned in the text.
Q: What is the ideal routine for Pitta Sadhana?,
A: The text does not explicitly state an ideal routine for Pitta Sadhana, but it does provide a table outlining a daily routine for Pitta body types, including 6:00-7:00 a.m. rise, 7:00-8:00 a.m. engage in calming activities, etc.
Q: What is the recommended ratio of grains to dhals?,
A: The text does not provide a specific ratio of grains to dhals, but it does mention that a ratio of 2.5 parts grain to 1 part dhal is used in some recipes.
Q: What is the recommended method for grinding grains and dhals?,
A: The text recommends grinding grains and dhals using a hand grinder, large mortar and pestle, or blender, and adds that freshly ground ingredients are preferred.
Q: What is the recommended method for cooking grains and dhals?,
A: The text does not provide a specific method for cooking grains and dhals, but it does mention that traditional methods of cooking grains and dhals are preferred, and that it is recommended to avoid using microwave ovens.<|eot_id|><|begin_of_text|>Place  oats,  salt,  cinnamon  stick,
stripped  cobs,  and  water  in  pressure  cooker. Cover
without  locking  and  bring  to  a  boil. Lock  cover  and
bring  to  pressure. Cook  over  medium


 forgive anybody for anything. It’s the will. So surrendering the will
to God is important; you see, divine will calibrates extremely high, at about
850. Your personal will, near 190, is something different. When you
surrender your will to God, now you can accomplish the miraculous. It isn’tyou that accomplishes it—you’ve surrendered the small self to the large
Self. The large Self counts on the will of God to accomplish its goals, and
therefore is capable of performi ng the miraculous. And when you get to a
certain level of consciousness, the miraculous becomes continuous. What
people think is miraculous is really just our innocence. When you get to a certain level—around 570 or 580—the miraculous
becomes ordina ry. You hold the thing in mind and it manifests, and you
don’t go: “Oh, isn’t that amazing?” That’ s the way it all happens. It all
unfolds based on how it’s being held in mind. And it’s because the Self,
with the capital S, can accomplish what the small self cannot do, even
though its life depends on it. People try and they actually die in the attempt. They do not have the power. Because force results in counter force, and
surrender pulls you in a powerfu l context. When you say, “God,  I of myself,
am unable to do a certain thing, and I ask you if it is your will, that it be
accomplished,” and then you surrender it, at that point, you really surrender
it. You don’ t keep insisting that God do it or not do it. At that point, you relinquish  the personal will. And that which you
thought was going to be impossible, now comes about in the most
miraculous and unbelievable way. And if you put a string of miraculous
experiences together, a skeptic would have a hard time trying to figure out
how best to explain such a number of phenomena. And when the phase of
the siddhis appears, the miracu lous is numberless and almost continuous. One would wonder how to explain this from the viewpoint of pedestrian
logic, and the simplicity of scientific thinking. How is it that in the entire
parking paradox  of New York City, the only parking space suddenly opens
up just as you drive up? Well, that’s the way it was for years. What’ s the probability of that? Practically nothi ng. That was followed by something else. We followed one
phenomenon after another in which its statistical probability is nil. And
when we put them together—the nil plus nil plus nil, plus nil—we wonder
how to explain this phenomena. You might not know where you’re going and start driving to a strange
town, and pull up right exactly to the place you wanted to go— because all
you did is hold it in mind. I used to do that all the time: just held in mind
Florida, all around lakes that I didn’ t know, one lake from another. I
automatically drove exactly where I wanted to go, with no map and no
knowledge of the territory.So that’s just one example, but those things are continuous. There’ s a
phase where it goes on for years, the unfolding of everything is continuous. You need a pair of pliers, so you look out the window of the truck and not
only is there a pair of pliers laying there by the road, but they’re a brand-
new pair of pliers. Laying there within an arm’s reach—they’re brand new. And you don’t even say “wow” anymore, because this is the way life has
become. You’re hungry, and around the next turn there’ s a hambur ger joint. There you are. Life becomes one hambur ger joint after another. BECOMING THE WITNESS
It’s very easy to see that everything is happening spontaneo usly, that
even your thinkingness is happening all on its own. You think that you’re
deciding what you’re going to think, but you’re not, so you get detached
from your own thinkingness, the same as the world. You see that the world
around you is moving without your help. All these people are managing to
survive without you helping them to be here, and move, and talk. And so
what you do is you get detached and you begin to become the witness. To
become the witness is not a difficult step; it’s only a matter of letting go of
the narcissistic self-indulgence of thinking that there’ s an I causing things. Nothing is causing anything. There are no causes in the world. There are only consequences. And so what you do is you let go of
identifying with the linear, and you realize that your reality is nonlinear. You see that which is witnessing, and then behind that which is witnessing,
that which is aware that you’re witnessing—and already you’ve removed
yourself from out there and from the individual, personal I, and from the
guilt and anxiety  of being the cause of all that happens. You’ve moved into
the condition of humility. With profound humility, you’ll see that you’re not
the cause of anything, which is welcome news because that means you’re
also not guilty of anything. Something happens, and you say, “I don’t know,
the mind did it. The mind did it. I can’ t help it, the mind did it!”
So, to become the witness then, you become aware of the spon taneity of
evolution, and you begin to witness. All phenomena are the evolution of
creation. Creatio n has a source, but no cause; it has no beginning, and it has
no end. You witness the unfoldment of creation. There is no problem with
creation because  it’s what you’re  witnessing. The fact that it’s all happeningspontaneously is not difficult to see. This observation escapes about 99
percent of mankind. At least 99 perce nt of humanity is completely unaware of this. And we’re
not coun ting on widespread acceptance that you are the context rather than
the content. You are that from which awareness radiates and out of which
consciousness arises. The source is consciousness itself. The light of God is
consciousness. The light of God is your own consciousness. And as you let
go of misidentif ying with that which you are not, it becomes stunningly
apparent. THE SOUND OF GOD IS SILENCE
Silence calibrates at 1,000. The sound of God is silence. To have sound,
you have to have linearity; you have to have that which is sound and that
which is not sound, and then you have to give a configuration to the sound. Therefore, mant ras and other things like saying “om” will take you to a
certain level. And beyond that, you become aware of the silence behind  the
sound. And so, the purpose of the sound is to take you to the silence. That’ s
why repeating a mantra can sometimes really just lead to an altered state of
consciousness and the high feeling that you get disappears when you stop
the mantra. Mantras have limited usages. They can assist at certain points, but you
can’t live your whole life as a mantra. You can, however, live your whole
life as a praye r, because a prayer is a verbalization of a nonlinear
intentionality, a prayer to make your life a prayer to become that—and that
which you are speaks louder than what you say. Essence speaks louder than
perception. The levels of consciousness don’t say that you’re better than
others. It’s not a matter of better, but because of our status-oriented society,
we say it’s better. It’s not better—it’ s different. And very often, to be in a
different state of consciousness that is not appropriate to where you are can
be a hindrance. To be blissed-out when you’re driving is not so great. You have to pull
over. So, you have to sort of be in what’ s appropriate to the situation. That
begins to adjust  itself automatically. It is true that if you sudde nly advance
to a higher state, you may be quite incapacitated, so it’s good to have
spiritual friends,  and hang out with spiritual people and let them know that
you’re seriously on a spiritual path.LIFTING THE CONSCIOUSNESS LEVEL OF MANKIND
People think it’s what you do or what you say or how you behave that
matters. No, it’s the consequence  of that which you are. So that which you
are, if you sit alone in a cave,  is influencing the consciousness level of
mankind. Even if you sit alone in a cave, it radiates out as an energy. So
each one’s contribution raises the level of the sea. People will ask me,
“What can I do to help the world?” The best thing you can do is become the
fulfillment of your own potentia l, because each inch that the sea rises lifts
all the ships afloat. Now, nobody has enough strength in and of himself to
lift a ship, but everybody is contributing. So when  everyone aligns themselves with spiritual integrity, to be as
unconditionally loving as possible, then we all lift the level of the sea. And
by lifting the level of the sea, we lift everyone on it. So we do what we can
to lift the level of consciousnes


 three months,
December 1963. She was also teaching in public school three times a week. How Corinne coped with all these stresses without an emotional crack-up still amazes me
to this day. A most remarkable woman, as you will come to learn. Over the years, I have come in contact with many very sick people and heard them
utter a statement such as, "I wish I was dead." I didn't have much respect for a person
who could make a remark like that. Too dramatic, I thought.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Soil and Health Library
This document is a reproduction of the book or other copyrighted material you
requested. It was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail. com. This reproduction was made by the Soil and Health Library only for the purpose of
research and study. Any further reproduction or distribution of this copy in any form
whatsoever constitutes a violation of copyrights. Triumph Over Disease
by Fasting And Natural Diet

Dr. Jack Goldstein (D. P. M. )

Arco Publishing Company, Inc. New York

Published by Arco Publishing Company, Inc. 219 Park Avenue South, New York, N. Y. 10003
Copyright © 1977 by Jack Goldstein

Library of Congress Cataloging in Publication Data
Goldstein, Jack. Triumph over disease-by fasting and natural diet. Bibliography: p. 237 1. Ulcerative colitis-Biography. 2. Fasting. 3. Vegetarianism
4. Goldstein, Jack I. RC862. C6G64 616. 3'4 76-44863
ISBN 0-668-04138-2 (Library Edition)

   Here is the inspiring, controversial, true story of a man who was
treated medically for six years for a debilitating disease, ulcerative
colitis, which under standard medical care by qualified and respected
physicians progressed to a point close to death. In the course of his six-year ordeal, Dr. Goldstein changed from a happy, successful, and
confident man with everything to live for to a wasted, drug-infected,
despairing man whose only hope, he was told, lay in agreeing to submit to one of the most radical and drastic operations known to medical science--a total colectomy, or complete removal of the large intestine and rectum. For the rest of his life he would be forced to wear
a bag attached to his abdomen for the collection and elimination of waste. At this point, tortured by the thought of becoming a physiologic
cripple and even contemplating suicide, he was led to a natural way of
life which incorporated fasting and a vegetarian diet that actually
allowed his body to heal itself. Dr. Goldstein gives a detailed account of a six-week fast he undertook in a controlled environment and under
the supervision of a doctor--which lit erally saved his life. He also
records the day by-day physical and mental changes, which occurred, and describes his new way of life ba sed on the principles of natural
diet. It is an amazing, almost unbelievable, story that offers hope and
inspiration in addition to sound advice on how to achieve your natural radiant good health. Contents
Introduction
Beginning of the End
Downfall
The Agony
Discovery
My Six Week Fast
Breaking the Fast
A Return to Life
The Magnificent Power Of The Body--
Case histories I've observed
A Glance at Fad Diets and Food Additives
Natural Living--Where It's At. Recommended Reading and Bibliography

       Dr. Jack Goldstein was born in 1930 in Detroit, Michigan, and now
resides in Oak Park, Michigan. He attended Wayne State University in Detroit, and received his D. P M. (Doctor of Podiatric Medicine)
degree, with honors, in 1952 from the Illinois College of Podiatric
Medicine in Chicago. After serving with the army in Korea during the
Korean War, 1953-1954, he began private practice of podiatry and foot
surgery in 1954, and is currently practicing in Livonia, Michigan. He is a member of the Michigan State P odiatry Association, the American
Podiatry Association, and the American Association of Hospital
Podiatrists. He is also a member of the National Health Federation,
Consumers For Pure Food, and is on the board of directors of
Americans United To Combat Fluoridation. He is a member of the American Natural Hygiene Society and has served on its board of
directors and is currently president of the Society. He has lectured
throughout the United States and Canada and has appeared on many
local and national radio and television programs. Nature understands no jesting. She is always true, always serious,
always severe. She is always right and the errors are always those of
man. She despises the man incapable of appreciating her, and only to the apt, the pure and the true does she reveal her secrets. GOETHE
  Dedication:
   How does one thank those who are res ponsible for his returning to the human race
and to life. It cannot be expressed with words, but my deepest gratitude and thanks
are given to:
   My dear friend, Carol Leib, who introduced me to the right path; My dear friends,
Dr. and Mrs. Robert Gross, both of whom guided me along that path, picked me up
when I was down, helped me when I needed it and showed such an understanding and
compassion toward me that there was no other way but to recover; and my dear wife and soulmate, Corinne, whose encouragement, optimism, persistence, nagging (Thank God. ), devotion and understanding enabled me to take the path. She gave me the
strength to go on. My book is a result of the efforts of these people. It is an experience in living--an
enlightenment. It does not have an ending, because it is a beginning. The story you are about to read may seem unreal, exaggerated, and even
unbelievable. But whether you like it or not and whether you believe it or not, this is the way it happened. It is truth--every word of it. Truth is, in fact, stranger than fiction. Introduction
   It seems the basic tools of the medical profession are the needle, the knife, and the
prescription pad. Treatment appears to be, for the most part, symptomatic: injecting of
drugs (to do what. ), cutting out of parts (end results of disease processes), and the
dispensing and prescribing of drugs (almost a ll drugs are poisons). None of these tools
supply the requisites of life. Symptoms are masked; problems are palliated. The
patient receives no knowledge or understanding of how to achieve vital health and maintain it. Causes are not removed; and as long as causes remain, then disease, suffering, and agonizing death will continue. The fact that modern medicine has become very effective in the treatment of specific symptoms does not mean that it has
become more beneficial for the health of the patient. Certainly there is a need for qualified  surgeons, emergency care physicians, etc. There are times when surgery is necessary as well as the use of life-saving techniques
and drugs. There is also, because of removal or non-functioning of the thyroid, pancreas, or various other glands, the necess ity for the substitution of these secretions,
the lack of which would result in death. A doctor is also a teacher; yet how many patients, all of whom have the God-given
right to knowledge about their bodies, are ever taught by their doctors the function of
their bodies. It seems that the function of one's body is kept secret--a mystery. Why. So many people have told me they've gone to their doctor only to come away with such instructions as, "Get this prescription  filled and take the medicine as directed. " People are not taught basic prevention of disease (which, as far as I'm concerned, is
the raison d'etre  of the medical profession), but are taught to expect disease as they
get older and to "learn to live with it. " But good health is normal and there should be
no compromise. Many of the health problems of today are the result of apathy, lack of interest, lack
of knowledge, and a disrespect and misunderstanding of the marvelous innate and built-in wisdom and needs of the human body. Most people today want instant cure. They don't care how or why they became sick. They just go to their doctor and say, "Doctor, I'm sick. Cure me. " It just cannot work. The body must of necessity eventually break down when it is neverendingly poisoned
with drugs. When the doctor tries to improve upon nature, it's the patient who takes the risk. It is indeed a strange "science" which teaches us that substances (drugs), which
make us, sick when we are well should be taken when we are sick to make us well. Nature is slow. It takes years to cultivate ill health because the body can take much
abuse, but it also may take years to undo all the damage heaped upon the body by
"normal" living. Nature is slow, but nature is sure. One must have patience, knowledge, and understanding. People have a right to know that there is another approach to health; and this is the
purpose of my book. The story can apply to anyone, and anyon e can identify and


 edges of
the blade tight in his fist. The opposing swordsman saw his chance and
lunged at his enemy. Buddha reached out and grabbed the second sword by
the blade, wrenching it from the soldier ’s hand. The soldiers were stunned with disbelief. “Who are you?” one cried as
they fell to their knees. “I am what you need at this moment,” said Buddha. He dropped the weapons and walked deeper into the combat. As he got
nearer, the fighting calmed. Fighters held their weapons frozen in midair
like statues. Buddha seemed to cut an open swath in the battlefield as he
passed. The five monks rushed after him in his wake. “What’ s happening?” asked Assaji breathlessly. “What do you suppose?” said Buddha. “This is a miracle.”
Buddha proceeded through the entire army. “I am showing you another
way to prevail,” he said. “Sometimes you must show yourself as you really
are. People who are lost in the struggle of existence have become prisoners
of illusion. Just remember one thing: you are made of light, and when it is
fitting, you may have to prove it.”
Assaji remained baf fled by the awe that Buddha was creating among the
soldiers, some of whom actually held their hands over their eyes to shieldthem. T o Assaji, however, Buddha looked completely normal. “Why don’ t I
see the miracle?” he asked. “Because you are even more distracted than these soldiers,” said
Buddha with a smile. “Y ou keep thinking I’m here to get you killed.”
At that, Assaji suddenly found himself relaxing; he had been as tense as
a tightened wire. He exhaled deeply, and then he saw that Buddha was
surrounded by an aura of brilliant white light. The army beheld a being of
light moving through their midst, and the sight brought them to their knees. “Master, forgive me. I see now that you can save multitudes,” said
Assaji in awe. “This isn’ t salvation,” said Buddha. “Just a glimpse of reality. Everyone
is deeply asleep. It will take more than one glimpse to wake them up.”
Vappa, who had been listening close by, said, “No one will ever see me
this way.”
“Why not?” said Buddha. “I do already.”
He remained silent as they made their way through the heart of battle. On the fringes one could still hear the clash of war, but as far as the eye
could see, every soldier had laid down his weapons. It took half an hour to
cross the entire field. The tents of the generals came into view. Buddha
pointed to the highest tent pole, which flew a brilliant red and yellow
ensign. “My father.” The older generals shivered when they saw the return
of the prince from the dead; all the of ficers bowed low, then they followed
in Buddha’ s wake as he approached the royal tent. Buddha parted the tent flap and went inside. In the dim, hot interior, the
old king lay on a cot. He had fallen asleep while putting on his armor. He
was groaning and turning over restlessly, his arms thrashing. Buddha made
a gesture, and Assaji came inside. “I want you to see everything,” Buddha said. “But keep in a corner for
now. We don’ t want to overwhelm him.”Assaji backed away into the shadows. Then Buddha approached the cot
and touched his father on the shoulder. Suddhodana didn’ t start but woke up
slowly, rubbing his eyes. It took a moment for his mind to grasp what he
was seeing, and three words escaped his mouth separated by long pauses. “Who? No. Y ou!” The old king began to weep. “Don’ t be afraid, father.” Buddha embraced the old man, and they stood
together like that, while to Assaji’ s surprise Buddha himself was silently
weeping. Suddhodana recovered his speech in broken expressions. Where
did Siddhartha come from? Who had been beheaded? But more frequently
he recriminated himself for being such a fool. A sur ge of anger hardened the old king and brought a sudden burst of
energy. “Devadatta will pay for this.” he said crisply. “I have to fight. This
is no place for you. Have some men escort you back to the palace.”
Suddhodana reached for the chest plate and helmet he was putting on before
he fell asleep. He averted his eyes from his son. “I know you are a monk
now, Siddhartha, but unless we win this battle, your father will be a
beggar.” Suddhodana had never reconciled himself to his son’ s choice, and
now his only thought was that the kingdom needed a defender. Instead of
stopping him, Buddha stood aside and let the old king armor himself, pick
up his sword, and rush from the tent. “You’re going to let him fight?” asked Assaji, disbelieving. “He’ s a warrior; his nature is conflict,” said Buddha. “But two seconds ago he was weeping over you. And you were weeping
too,” said Assaji awkwardly. “That was love,” said Buddha. “Love sometimes weeps; don’ t be
ashamed of it. W ith some people, an appeal to love prevails.”
“Love didn’ t stop him from running back to fight,” said Assaji. Buddha opened the tent flap. They saw the generals trailing after
Suddhodana, who was shouting exhortations the way he used to when he
was young. Some of his staf f tried to calm him down, but he ferociouslythrew them of f. After a moment the of ficers mounted their horses or jumped
into chariots. Buddha watched them rush of f toward the left flank, where
some fighting was still raging. “What if he’ s killed?” asked Assaji anxiously. “Aren’ t you here to save
your father?”
“This is the moment of faith, when nothing seems to work,” said
Buddha, beginning to walk after the departing fighters. “Don’ t preach faith
the way it’ s usually preached, to keep people quiet and forbid them to think
on their own. That kind of faith is blind, and being blind, it is useless. Call
on faith only when the mind has given up.”
“But sometimes it’ s right to give up,” Assaji protested. “No, dear friend, that’ s not true. Never for get that all this is a dream.”
Buddha passed his gaze over the dead bodies fallen on either side, the
carrion birds picking at their remains, the fleeing horses without a rider. “Winning and losing are the same thing. Both are nothing.”
Buddha quickened his pace. Assaji summoned the other monks to catch
up. He said, “This is a profound day for us, master. We will never for get it.”
“Every day is like this,” Buddha replied. “Y ou’ll see.”
Now they arrived at the thick of the fray where Suddhodana, against the
earnest entreaties of his of ficers, was standing in his stirrups and screaming. “Come face me, coward! I am one old man, but you won’ t walk away
alive.”
From the opposing ranks came a stir, then a single horseman rode out
into the space between the two armies. It was Devadatta, fully armored with
upraised sword. “I would gladly kill you, old fool,” he shouted. “But half
your army follows me already. Surrender or watch your men be killed
before sunset.”
“Who is he?” asked Assaji.“I could give you many answers. My cousin. A lost soul. A man trapped
in a nightmare,” said Buddha. “But the truth is that he is an aspect of me.”
Raising his voice, Buddha called, “Devadatta!”
His cousin looked his way, but instead of registering surprise he laughed
harshly. “Come to see your last hope die?” he cried. “T ell your father to lay
down his arms or I’ll take the throne by force.”
Since convincing Suddhodana that his son was dead, Devadatta had
spent his time well. He raised dissent among some garrisons of the king’ s
army, offering them more fighting and gold once Suddhodana was deposed. He plotted with a neighboring king, Bimbisara, to invade the country so that
Devadatta would have overwhelming numbers on his side. “Stop, cousin, for your own sake,” Buddha said, coming nearer. “This is
a mistake.”
“Only for your family,” said Devadatta bitterly. “You’ve held me like a
prisoner all my life.”
“Revenge isn’ t yours,” said Buddha. “Surrender, and I promise you
freedom from your pain.”
Devadatta became enraged. “Surrender to you?” he screamed. “Y ou
weak, pious fraud!” He swung his sword in a circle overhead and kicked his
horse with his spurs to make it char ge. On the other side Suddhodana had
lost the will to fight. W ithout warning, he felt his body drained of ener gy,
and he slumped in the saddle like the old man he was. Prepared to die, Suddhodana closed his eyes and prayed. He had done
that only in the Shiva


 n e  d a y  w i t h o u t  e v e r  h a v i n g  k n o w n  t h e  r e a l  j o y  o f
l i v i n g. T h a t  j o y  e m e r g e s  f r o m  t h e  e x p e r i e n c e  o f  o u r  t r u e
b e i n g — w h e n  w e  d e t a c h  f r o m  o t h e r  p e o p l e ’ s  p r o j e c t i o n s
o n t o  u s,  w h e n  w e  a l l o w  o u r s e l v e s  p e r m i s s i o n  t o  d r e a m  o u r
g r e a t e s t  d r e a m s,  w h e n  w e ’ r e  w i l l i n g  t o  f o r g i v e  o u r s e l v e s
a n d  o t h e r s,  w h e n  w e ’ r e  w i l l i n g  t o  r e m e m b e r  t h a t  w e  w e r e
b o r n  w i t h  o n e  p u r p o s e :  t o  l o v e  a n d  b e  l o v e d. A n y o n e  w h o  l o o k s  a t  t h e  s t a t e  o f  t h e  w o r l d  t o d a y  i s
a w a r e  t h a t  s o m e t h i n g  r a d i c a l l y  n e w  i s  c a l l e d  f o r — i n  w h o
w e  a r e  a s  a  s p e c i e s  a n d  i n  o u r  r e l a t i o n s h i p  t o  e a c h  o t h e r  a n d
o u r  r e l a t i o n s h i p  t o  t h e  e a r t h  i t s e l f. Y e t  t h e  p s y c h o l o g i c a l
f u n d a m e n t a l s  t h a t  h o l d  t h i s  d y s f u n c t i o n a l  w o r l d  i n  p l a c e  a r el i k e  s a c r e d  c o w s :  w e  a r e  a f r a i d  t o  t o u c h  t h e m,  f o r  f e a r
s o m e t h i n g  b a d  w i l l  h a p p e n  t o  u s  i f  w e  d o. I n  f a c t,
s o m e t h i n g  b a d  w i l l  h a p p e n  t o  u s  i f  w e  d o  n o t. I t  i s  t i m e  t o
c h a n g e. I t  i s  t i m e  t o  d o  w h a t  w e  k n o w  i n  o u r  h e a r t s  w e  w e r e
b o r n  t o  d o. W e  a r e  h e r e  t o  p a r t i c i p a t e  i n  a  g l o r i o u s  s u b v e r s i o n  o f  t h e
w o r l d ’ s  d o m i n a n t,  f e a r - b a s e d  t h o u g h t  f o r m s. T h e r e  a r e  o n l y  t w o  c o r e  e m o t i o n s :  l o v e  a n d  f e a r. A n d
l o v e  i s  t o  f e a r  a s  l i g h t  i s  t o  d a r k n e s s :  i n  t h e  p r e s e n c e  o f  o n e,
t h e  o t h e r  d i s a p p e a r s. A s  w e  s h i f t  o u r  p e r c e p t i o n s  f r o m  f e a r
t o  l o v e — s o m e t i m e s  i n  c a s e s  w h e r e  i t ’ s  n o t  s o  h a r d  a n d
u l t i m a t e l y  i n  c a s e s  w h e r e  i t  t a k e s  s p i r i t u a l  m a s t e r y  t o  d o  s o
— w e  b e c o m e  m i r a c l e  w o r k e r s  i n  t h e  t r u e s t  s e n s e. F o r  w h e n
o u r  m i n d s  a r e  s u r r e n d e r e d  t o  l o v e,  t h e y  a r e  s u r r e n d e r e d  t o  a
h i g h e r  p o w e r. A n d  f r o m  t h a t,  a l l  m i r a c l e s  f o l l o w. M i r a c l e s

A  m i r a c l e  i s  a  s h i f t  i n  p e r c e p t i o n  f r o m  f e a r  t o  l o v e. I t  i s  a
d i v i n e  i n t e r c e s s i o n  f r o m  a  t h o u g h t  s y s t e m  b e y o n d  o u r  o w n,
r e a r r a n g i n g  o u r  p e r c e p t i o n s  a n d  t h u s  r e a r r a n g i n g  o u r
w o r l d. *
T h e  m i r a c l e  i s  b e y o n d  w h a t  t h e  m o r t a l  m i n d  c a n
u n d e r s t a n d. G o d ’ s  g u i d a n c e  d o e s n ’ t  c o m e  a s  a  b l u e p r i n t  t h a t
t h e  r a t i o n a l  m i n d  c a n  f o l l o w,  b u t  r a t h e r  a s  s p i r i t u a li l l u m i n a t i o n,  c r e a t i n g  p s y c h o l o g i c a l  b r e a k t h r o u g h s  t h a t  o u r
m o r t a l  s e l f  c o u l d  n e v e r  a c h i e v e. A n d  a s  e a c h  o f  u s  r i s e s  t o
o u r  h i g h e r  s e l v e s,  w e  b e g i n  t o  r e a c h  e a c h  o t h e r  a t  h i g h e r
l e v e l s  a s  w e l l,  c o m b i n i n g  o u r  e n e r g i e s  i n  m o r e  c r e a t i v e
w a y s  t h a n  w e  m i g h t


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


 t
t h e  e n d  o f  t h e  d i s c u s s i o n,  t h e  n e w s  a n c h o r  a s k e d  o n e  l a s t
q u e s t i o n :  “ D o  y o u  w a n t  r e v e n g e. ”
A  p a i n e d  e x p r e s s i o n  c r o s s e d  t h e  f a c e  o f  e a c h  m e m b e r  o f
t h e  r o u n d t a b l e  a t  t h a t  q u e s t i o n. I  r e m e m b e r  t h e  w o m a n
s a y i n g,  “ N o,  b e c a u s e  I  c a n ’ t  i m a g i n e  a n y o n e  e l s e  h a v i n g  t o
g o  t h r o u g h  t h e  p a i n  w e ’ v e  b e e n  t h r o u g h. ” T h e  m a n  w h o  l o s t
h i s  s o n  s a i d,  “ N o,  I  t h i n k  w e ’ v e  g o t  t o  f i n d  a  w a y  t o  m a k e
t h o s e  p e o p l e  o v e r  t h e r e  k n o w  w h o  w e  r e a l l y  a r e  s o  t h e y
w o n ’ t  h a t e  u s  a n y m o r e. ” T h e  t h i r d  p a n e l i s t  s a i d  s o m e t h i n gs i m i l a r. A n d  t h e n  t h e  T V  j o u r n a l i s t,  w h o  h i m s e l f  h a d
s u f f e r e d  n o  p e r s o n a l  l o s s  o n  9 / 1 1,  s a i d  t h i s :  “ W e l l,
I  w a n t  r e v e n g e,  a n d  I  w a n t  i t  t o  b e  f i e r c e  a n d  s w i f t. ”  I t
w a s  o b v i o u s  t h a t  t h o s e  w h o  h a d  s u f f e r e d  t h e  m o s t  h a d  b e e n
l i f t e d  u p  t o  a  p l a c e  t h a t  h e  h a d  n o t. T h e y  d i d n ’ t  w a n t  t o
c o n t i n u e  t h e  v i o l e n c e ;  t h e y  j u s t  w a n t e d  t h e  v i o l e n c e  t o  e n d. T h e r e  a r e  w a r s  t h a t  t h e  v a s t  m a j o r i t y  o f  u s  w o u l d  c a l l
“ r i g h t e o u s  w a r s, ”  s u c h  a s  A m e r i c a ’ s  i n v o l v e m e n t  i n  W o r l d
W a r  I I. N o w,  a s  t h e n,  t h e r e  a r e  p e o p l e  w h o  w i s h  o u r  c o u n t r y
h a r m  a n d  w o u l d  k i l l  u s  i f  t h e y  c o u l d ;  i t  i s  c l e a r l y  b o t h  o u r
r i g h t  a n d  o u r  r e s p o n s i b i l i t y  t o  d e f e n d  o u r s e l v e s. B u t  t h e
c o n v e r s a t i o n  s h o u l d  n o t  s t o p  t h e r e. I f  o u r  f i r s t  r e s p o n s i b i l i t y
a s  i n d i v i d u a l s  i s  t o  a c c e p t  t h e  a t o n e m e n t  f o r  o u r s e l v e s,  t h e n
A m e r i c a ’ s  f i r s t  o r d e r  o f  b u s i n e s s  s h o u l d  b e  g e t t i n g  o u r  o w n
a c t i o n s  r i g h t  w i t h  G o d. N o  n a t i o n  s h o u l d  f e a r  d e e p
r e f l e c t i o n  a n d  s e l f - e x a m i n a t i o n. W h a t  w e  s h o u l d  f e a r  i s  o u r
u r g e  t o  a v o i d  t h e m. A m e r i c a  h a s  o u r  o w n  a t o n e m e n t  t o  a t t e n d  t o. A  h u m b l e
h e a r t,  t h r o u g h  w h i c h  w e  a d m i t  o u r  o w n  e r r o r s  a n d  s e e k  t o
l i v e  i n  m o r e  r i g h t e o u s  r e l a t i o n s h i p  w i t h  t h e  p e o p l e s  o f  t h e
w o r l d,  i s  a  s p i r i t u a l  a p p r o a c h  t o  o u r  c u r r e n t  s i t u a t i o n  t h a t  i s
a  h e a l t h y  c o m p l e m e n t  t o  m o r e  a g g r e s s i v e  p r o b l e m - s o l v i n g
o p t i o n s. A s  l o n g  a s  b r u t e  f o r c e  i s  d e e m e d  t h e  g r e a t e s t  p o w e r
a n d  l o v e  i s  d e e m e d  e s s e n t i a l l y  w e a k,  t h e n  w e  a r e  m o c k i n g
G o d  a n d  d e a l i n g  d a n g e r o u s l y  w i t h  o u r  f u t u r e. N o t  e v e r y  c a n c e r  c a n  b e  s u r g i c a l l y  r e m o v e d,  a n d  w h e n  i t
i s  i n o p e r a b l e,  w e  n o w  k n o w  t h a t  s p i r i t u a l  p r a c t i c e  c a n  b e
e f f i c a c i o u s  i n  h e l p i n g  t o  h e a l  t h e  b o d y. T e r r o r i s m  i s  n o t  a


  a n y  c h a n g e,  w e  m a y  b e
t e m p t e d  t o w a r d  e i t h e r  o f  t w o  e x t r e m e s — r e s i s t i n g  t h e
c h a n g e,  o n  t h e  o n e  h a n d,  o r  b e i n g  r e c k l e s s  t o w a r d  i t,  o n  t h e
o t h e r. T h e s e  e x t r e m e s  a r e  r e a l l y  t h e  f l i p  s i d e s  o f  a n  e g o -
b a s e d  r e s p o n s e  t o  c h a n g e. T h e  d e e p e r  s p i r i t u a l  t a s k  i s  t o
a c h i e v e  m o d e r a t i o n  b y  a v o i d i n g  b o t h  e x t r e m e s. M o d e r a t i o n  i s  e m o t i o n a l  s o b r i e t y,  b r i n g i n g  a  d e e p  a n d
c o n s i d e r e d  a w a r e n e s s  o f  b o t h  t h e  p i t f a l l s  a n d  t h e
o p p o r t u n i t i e s  i n h e r e n t  i n  a n y  s i t u a t i o n. I t  i m p l i e s  a  c a p a c i t y
f o r  r e f l e c t i o n,  a n  a b i l i t y  t o  s t a y  a w a r e  a n d  a c t  r e s p o n s i b l y
n o  m a t t e r  w h a t ’ s  o c c u r r i n g. W i t h o u t  m o d e r a t i o n,  c h a n g e
c a n  b e  m o r e  d a m a g i n g  t h a n  m i r a c u l o u s. B u t  n o  m a t t e rw h e t h e r  a  c h a n g e  i s  h a p p y  o r  s a d,  i t  c a n  b e  a  s a c r e d
e x p e r i e n c e  i f  w e ’ r e  s p i r i t u a l l y  a w a k e. I f  a  c h a n g e  i s  h a p p y,  y o u  r e m a i n  a w a k e  b y  b e i n g  g r a t e f u l
t o  G o d  a n d  t o  t h e  p e o p l e  w h o  h a v e  h e l p e d  y o u  m a k e  t h i s
h a p p e n,  b y  r e m e m b e r i n g  t h o s e  w h o  h a v e n ’ t  b e e n  q u i t e  t h i s
l u c k y  l a t e l y,  a n d  b y  n o t  a l l o w i n g  y o u r s e l f  t o  g e t  c o c k y  o r
g i d d y. I f  y o u  d o,  y o u ’ r e  l i a b l e  t o  b l o w  i t. Y o u  r e m a i n  a w a k e
b y  p r a y i n g  t o  b e  w o r t h y  o f  y o u r  g o o d  f o r t u n e,  n o w  a n d
a l w a y s. W h e n  a  p o s i t i v e  c h a n g e  i s  o c c u r r i n g  i n  o u r  l i v e s,  i t ’ s  a
g o o d  i d e a  t o  t a k e  t h e  t i m e  t o  s i t  q u i e t l y  a n d  b r e a t h e  i t  i n,
l i t e r a l l y  a n d  f i g u r a t i v e l y. I n  y o u r  m i n d ’ s  e y e,  s e e  a  p i c t u r e
o f  t h e  n e w  s i t u a t i o n,  a n d  i m a g i n e  y o u r s e l f  f u n c t i o n i n g  a t
y o u r  b e s t  w i t h i n  i t. N o w  w i t h  y o u r  e y e s  c l o s e d,  b r e a t h e
d e e p l y  a n d  f e e l  y o u r s e l f  i n w a r d l y  e x p a n d i n g  i n t o  t h a t
p o s s i b i l i t y  w i t h i n  y o u r s e l f. S u c h  e x e r c i s e s  a r e  n o t  i d l e
f a n t a s i e s  b u t  a c t u a l  p o w e r s  o f  t h e  m i n d. I f  y o u  d o n ’ t  m a k e  s u c h  e f f o r t s,  t h e  e g o  w i l l  d o
e v e r y t h i n g  i t  c a n  t o  s a b o t a g e  y o u. T h a t,  a f t e r  a l l,  i s  i t s
r a i s o n  d ’ ê t r e. U n l e s s  y o u  f i r m l y  e s t a b l i s h  y o u r  e m o t i o n a l
c e n t e r  i n  t h e  m i d s t  o f  a  n e w  c o n d i t i o n,  y o u  r e m a i n
p s y c h o l o g i c a l l y  o u t s i d e  i t  a l t h o u g h  w i t h i n  i t. I f  y o u ’ r e  n o t
y e t  d w e l l i n g  w i t h i n  i t  f r o m  y o u r  o w n  s p i r i t u a l  c e n t e r,  y o u ’ l l
n e i t h e r  t a k e  f u l l  a d v a n t a g e  o f  t h e  s i t u a t i o n  n o r  b e h a v e  i n  t h e
m o s t  c e n t e r e d  a n d  p o w e r f u l  w a y s. P s y c h i c  s p a c e  i s  e v e r y
b i t  a s  r e a l — a n d,  o n  a  c e r t a i n  l e v e l,  m o r e  r e a l — t h a n
p h y s i c a l  s p a c e. I f  y o u ’ r e  h e r e,  a n d  p s y


media exploitation. Athletes in the
falters as he nears the goal and the
the financial reward that may accompany
traditional martial arts employ specific
WHEN WE CHEER THE SPIRIT of the
anticipation of personal glory or triumph
it has little to do with true athletic
exercises to overcome any tendency
true athlete, what we applaud is a
over a rival makes him lose strength and
greatness, which proceeds from an
towards egotism. The dedication of one's
demonstration of all the significances the
form. attainment of stature of the spirit; it is
skill, performance or career to a higher
word "spirit" entails for us: courage,
One unfortunate sequence of this that we laud in the champion. Even if
principle provides the only absolute
tenacity, commitment, alignment withconsciousness occurs when an athlete
the competitor does not surrender to the
protection. principle, demonstration of excellence,
sets a new record during qualifying trials,
lust for wealth and fame so prominent in
(147) T rue athletic power is characterized
honor, respect and humility.1 T o inspire
arousing new personal ambitions, and
the case just cited, the drive to attain
by grace, sensitivity, inner quiet and,
implies filling with spirit; dispirited
then during the final competition goes to
dominance in one's sport, rather than to
paradoxically, gentleness in the non-
means dejected, hopeless, defeated. But
pieces to the puzzlement of the audience. simply manifest all the excellence of
competitive lives of even fierce what exactly does the term "spirit"
If top performers are imbued with the
which one is capable, has its own
competitors. W e celebrate the championsignify? The collective totality of human
belief that their excellence is not a
corrupting egocentric ef fect, entrainment
because we recognize that he has experience can be comprehended by
personal accomplishment but a gift by the negative forces associated
with the overcome personal ambition through spirit in phrases such as
"team spirit" or belonging to all of mankind as a
level of Pride. sacrifice and dedication to higher when we exhort people to "get into the
demonstration of man's potential, they
There is nothing intrinsically wrong with
principles. The great become legendary
spirit." That spirit is a highly pragmatic
will go strong and remain so through any
some manifestations of pride. W e all may
when they teach by example. It is not
factor which can determine the dif ference
event. well be proud when we take the
what they have, nor what they do, but
between victory and defeat is well known
The scale of consciousness may be seen
America's Cup or our Olympians winwhat they have become that inspires all
by military commanders, coaches and
in one aspect as a scale of ego, with the
medals, but that is a dif ferent kind of
of mankind, and it is that which we honor
CEOs. An employee or other group
level of 200 being the fulcrum at which
pride. It is an honoring of human
in them. W e should seek to protect their
member who doesn't enter into the spirit
selfishness begins to turn to selflessness. achievement that transcends personal
humility from the forces of exploitation
of the group enterprise soon finds himself
At the rarefied plane of Olympic pride. W e honor the endeavor, not the
that accompany acclaim in the everyday
without a job or group. competition, the disastrous
personal accomplishment, which is only
world. W e need to educate the public that
(150) From all the above it is clear that the
consequences, both in private and inthe occasion and expression of something
the abilities of these athletes and their
term "spirit" refers to an unseen essence,
public life, of motivations emanating
greater, universal and innate in the
great performances are gifts to mankind
and that although its expression varies
from levels below 200 are all too clearly
human heart. The Olympics, one of the
to be respected and defended from the
from one situation to another, the essence
illustrated by the recent debacle of figure
greatest dramas of human striving, and
abuse of the media and corporate itself never changes. 2 This essence is
skater T onya Harding. This athlete's
one which captures everyone's
commerce. vital; when we lose our spirit, we die-we
excessive zeal to capture an Olympic
imagination, provides a context which
The Olympic spirit resides within the
expire from lack of that which inspires.medal and defeat her rival Nancy should counteract personal pride. The
heart of every man and woman. Great
Clinically speaking, then, we can say that
Kerrigan by any means available led her
whole setting inspires the competitor to
athletes can, by example, awaken Spirit equates with Life; the ener gy of
71
72
life itself can be termed spirit. Spirit is
obscured or contaminated by false
recover are specified as only that these conditions are indeed curable the
alive-ness that accompanies and is an
interpretation. "suggestions." The use of coercion (152) of
diseases. expression of alignment with life ener gy. T o more fully understand the nature of
any kind is avoided and this is From a practical viewpoint the sizable
The power of high ener gy attractor
spirit in power and how it originates and
emphasized by slogans such as, "Easy
impact of self-help or ganizations on
patterns is anabolic, sustaining life: theiroperates as a social movement, we will
does it," "First things first," and, most
society can be counted not only in the
opposites are catabolic, eventually do well to study a contemporary
spiritual importantly, "Live and let live." 6
relief of human suf fering and the
leading to death. T rue power equals life
or ganization of enormous power and
Alcoholics Anonymous respects reconstitution of families, but in savings
equals spirit, whereas force equals influence about which everything is
of freedom, in that it leaves choice up to the
of billions of dollars. Absenteeism,
weakness equals death. When an public record, one which is avowedly
individual. Its identifiable power patterns
automobile insurance rates, welfare,
individual has lost or lacks those qualities
aligned with the spirit of man and yet
are those of honesty, responsibility,
health care and penal system costs are all
we term spiritual, he becomes devoid of
flatly states that it is not religious, That is
humility, service, and the practice of
(153) greatly moderated by the widespreadhumanity, love and self-respect, perhaps
the fifty-five-year -old or ganization
tolerance, goodwill and brotherhood. AA
behavioral change produced by this
selfish and violent. When a nation veers
known as Alcoholics Anonymous. does not subscribe to any particular ethic,
movement. The cost of state-provided
from its alignment with the spirit of man,
W e all know something about AA,
has no code of right and wrong or good
counseling and group therapy atone for
it can become an international criminal. because it has become woven into the
and bad and avoids moral judgments. AA
the millions of troubled individuals
It is a common error to identify very fabric of modern society, and its
does not try to control anyone, including
served would be staggering. spirituality with religion. W e have noted
adherents number in the millions. It and
its own members. What it does instead isThe members of these or ganizations, by
that the United States Constitution, the
its of fshoot or ganizations have been
to chart a path. It merely says to its
the millions, unanimously agree that
Bill of Rights and the Declaration of
estimated to af fect in one way or another
members, "If you practice these admitting the limitations of their
Independence clearly dif ferentiate the lives of about fifty percent of
principles in all your af fairs, you will
individual egos allowed them to
between the spiritual and the religious. Americans at this time. Even where the
recover from this grave and progressive
experience a true power and that it is that
Government is forbidden to establish any
twelve-step-based self-help groups do not
fatal illness, and regain your health, self-
power which brought about their
religion, lest it impair the freedom of the
enter lives directly, they af fect everyone
respect and the capacity to live a fruitfulrecovery-which hitherto nothing on earth,
people; yet these same documents indirectly because they reinforce
certain and fulfilling life for yourself and
including medicine, psychiatry or any
presume that government's authority values by example. Let us study the
others. "7
branch of modern science, had been able
derives from spiritual principles.3
power principles upon which Alcoholics
AA is the original example of the power
to ef fect. in fact, the founders of the world's great
Anonymous is based and how this
of these principles to cure hopeless
W e can make some important
religions would be shocked at the foundation came about historically,
and disease and change the destructive observations from the story of
how the profoundly unspiritual deeds wrought in
examine the impact these principles have
personality patterns of. members, From
prototype or ganization, AA, came into
their names through history, much


branes inside and covering the cell. In treatment of the diseases that are produced by the damage to the nerve
covering (page 63), the regular intake of these essen tial fatty acids is a must. The richest so urce of O-3 is flax seed, from which flax oil is extracted and sold on the market. Flax oil also contains
some O-6 in its composition. The richest sources of O-6 are safflower and sunflower  oils. Flax oil is already on the
market. Udo's Choice will come to the American market soon. Dr. Udo Erasmus, the author of the book, Fats That
Heal Fats That Kill and based on many years of research, has developed a special mix of the essential oils the body
needs for its different manufacturing programs. Ud o's Choice contains: flax oil, sunflower oil, sesame oil, rice germ
oil, wheat germ oil, oat germ oil, lecithin, vitamin E, and some special triglycerides. Six to  eight grams (a spoonful) of
this mix daily should provide all the essential fatty acids that the body needs. For more information on oils, read his
book. Loss of hair, sterility, weakness, impaired vision, growth retardation, eczema, liver damage, kidney damage, and
other degenerative conditions may also be associated with essential fatty acid deficiency in the body. EASE OF  SLEEPI NG:
Are you having difficulty in sleeping at night? Try drinking a glass of water and then putting a pinch of salt on your
tongue. My personal experience, and observation in others, have shown that one begins falling asleep within a few
minutes. In my estimation, this combination alters the rate of electrical discharge in the brain and induces sleep. Remember not to touch the palate with the salt. It may cause irritation. A cup  of yogurt at night before going to sleep
will also help. It works as if you have taken a sleeping pill. PREVENT F AINTING:
If you are suscep tible to feeling faint after a shower, begin to recognize that the water reserves of your body are not
enough to reach your brain when the blood vessels in the skin open up because of the heat from the hot shower. Always drink water before going under the shower. Drink more water and increase your salt intake if you feel faint
when you stand up. PREVENT A HEART AT TACK:
A friend of mine is now in hospital, having had a heart attack fol lowed by heart arrest. He had collapsed in his office
and had to be resuscitated to begin breathing again. He now has neurological com plications because no oxygen
had reached his brain whe n his heart stopped beating. It is now cle ar from the family that for a number of days prior
to his attack, he had niggly che st pains that projected into his left arm. He paid no attention to it thinking it would go
away by itself. His m istake has landed him and now his family into great emotional and post-stroke nursing
problems. If he had learned that anginal pain that projects i nto the arm is a late complication of chronic dehydration, and if he
had started increasing his daily water intake, he most probably would not have suffered from such catastrophic and
irreversible damage. Please, for the sake of those who love and care for you, remember to increase your daily water
intake if you are experiencing anginal pain. You should also begin to exercise —walk, walk, walk! COL OR OF URINE:
The normal color of urine should not be dark. It should ideally be almost colorless to  light yellow. I f it begins to
become dark yellow, or even orange in color, you are becoming dehydrated. It means the kidneys are working hard
to get rid of toxins in the body in very con centrated urine. That is why urine becomes darker in color. Dark color
urine is a good sign of dehydration. HOPES FOR CURING ALREADY  ESTA BLISHED DISEASE
What we discussed above was d irected at disease prevention. A scie ntific a nd researche d opinion, based on clinical
observations, and a list of diseases that seem to arise from the establishm ent of chr onic dehydration were shared
with you. The aim was to arm you for future prevention of disease. However, you might already be suffering from the
adverse effects of dehydration and wish to reverse the tide of events that have already taken place. Let us hope you
have not reached an irreversible situation and some reversal of the disease process can be hoped for. Of course,
nothing can be promised. All we can do is hope a correction pattern could establish. Do not forget that at each phase of life, our body is the product of a time-operated series of chemical interactions. Armed with correct knowledge, it might be possible to reverse some reactions, but not all. First and foremost, do not
imagine you could reverse the situation if you now "drown" y ourself in water. Not so! Th e  cells of the bod y are like
sponges; it takes som e time before they become better hydrated. Also do not forget that som e of them make theirmembranes less permissive of water diffusion—in or out. The first place that will show sig ns of being "over-wat ered"
will be the lungs if your kidneys do not filter the excess water. If your kidneys are not damaged as a result of the
long-standing and expanding dehydration that the loss of thirst se nsation will automatically force on the body, then
you can feel safe and drink the specified amount. If your kidneys have also suffered from having to concentrate and pass the "toxic"  chemicals that keep building up
within the body in long-endured and increasing dehydration, then you have to be very cautious. By now, you  must
also be under medication and professional supervision. You cannot just cut you r medication and begin drinking
water in place of these "chemical manipulators of the body chemistry." You should for a few days assess exactly the
quantity of water you normally drink and the amount of urine you pass. Now begin adding one or two glasses o f
water a day to the amount you usually drink. Also measure the quantity of urine you pass. If the amount of urine you
pass begins to increase, then you can also increase the water you take. If you are on diuretics, remember that water
is the best natural diuretic if th e kidneys function normally. In my opinion, it is ignorance-based "science" to
prescrib e the intake of diuretics in place of increasing water intake if the kidneys of a patient are capable of
producing urine. The vogue in medical practice has become the spontaneous and indiscriminate use of diuretics, calcium blockers,
beta blockers, and anti-cholesterol medications in the type of patients exemplified by Mr. Fox. Why? Simply
because the "science of medicine" has expanded on a hopelessly erroneous paradigm. The very foundation of
"knowledge" on which medical practice of today is staking its cre dibility and license to practice is in error and
ignorant of water metabolism disturbance as a possible cause of disease emergence in the human body. That is how I was taught medicine before I discovered my own ignorance. After reading my book, Dr. Julian
Whitaker in his Octo ber 1994 newsletter, Health  and Healing, that goes to 550,000 people, went public. He stated,"
In medical school I learned that water was unimportant to the body.. Water was inactive, simply along for the ride,"
and so on. I am told that he is advising those who attend his clinic about chronic dehydration. Your attending
physician has the same basis of wrong education about the human body and its cal ls for water. Now that you know
better, tell him where he has gone wrong in your case. Ask him to supervise your condition when you begin to adjust
your daily water intake and your diet. If he or she is unaware of what you are talking about, share the information
you have acquired on the problems associated with long-standing chronic dehydration of the body. Do not give up i f
your request is brushed aside on the grounds that you do not know wh at you are talking about and he or she does. The body is u nder a constant drive to retain salt to keep water inside the system. It will take a gradual increase in
urine to pass the excess salt out. Water will do it if its intake is increased very gradually. When urine formation is
reduced and some edema (swelling) of the legs and eyelids are present, increased water intake should be
proportionate to increased urine production. As th e puffiness of the eyes  and the swell ing of the ankles begin to
show signs of being reduced, then/water intake can be increased. My basic con cern is for the inadvertent collection
of water in the lungs. That is why I insist o n an accurate measurement of fluid intake and urine output if you wish to
test the effect of increasing your daily water intake and reducing your coffee and tea intake. SALT FREE DIET I S UTT ERLY STUPID
Salt is a most essential ingredient of the body. In their order of importance, oxygen, water, salt and potassium rank
as the primary elements for the survival of the human body. Pliny, a round 75 AD, called salt "foremost amon g
human remed ies." He is right. You se e, abo ut 27 perce nt of the salt content of the body is sto red in the bones in the
form of