 it the next day. Then, continue to leave it in the
sunny windowsill for three or four more weeks. Every day, open it up,
stir it well with love, prayer, and intention, then close it back up
again. After three or four weeks you will have a beautiful rose petal
compote with a jam-like consistency. Store the jam in the refrigerator
and use it as a spread the way you would use any jam or eat
spoonfuls of it on its own. Notice the ef fect it has on your emotions, mood, and heart. Mothers often call their children “my heart outside my body.”
I thought I knew what that meant;
I thought it was just a way to express
how much they love their children.Ayurveda says that from the fourth month of pregnancy, the
mother has two hearts:
her own and her baby’ s.
I thought I knew what that meant;
I thought it meant the heart is formed in the fetus, so the mother
has two physical hearts in her body. So simple. So obvious. I thought. But now I know what it truly means. From the very beginning of motherhood I felt the duality  of
reality become intensified. And I realized
I am feeling what it is like to have two hearts. One heart is excited to experience the world and grow and learn
together, while the other laments the passing of time and
sweet, sweet moments that are just too short. One heart loves connecting with others, and forming bonds and
relationships,
while the other heart feels the separation from the times when it
was just you and me. One heart feels proud of developing independence and new
skills,
while the other heart simultaneously wishes you
would only need me, forever. At first I was confused
constantly feeling my heart completely torn apart by the duality
of every experience. But now I understand. It’s not my heart, it’ s you. I feel not only what I am feeling,
but also what you are feeling. From the fourth month of pregnancy,
your heart was formed. And so, all the duality I felt,it was you. Your desires, your wishes, your emotions
Your experiences. As you grow I feel what you feel
and I also feel what I feel. So now I know,
a mother has two hearts. One lives in her,
and the other,
Is you. Niskaraman Samskara: Welcoming Baby to
the Larger World
After the sacred window, the first place mama and baby visit
leaves a strong impression in the mind. The Niskaraman
Samskara is the intentional first outing beyond the family
home. Rather than your first trip out of your house being to
the grocery store or to run errands, let it be to a thoughtfully
chosen place that feels sacred to you. In the V edic tradition, the mama and babe remain in the
birthing room ( sutika grha ) for ten to thirty days. After that
time period, she and the newborn child can leave the
birthing room, though they continue to remain indoors until
the third lunar day of the third waxing moon after the birth. On this day, the baby is bathed in the morning. Then, at
sundown, the parents take the baby to the temple of the
Lord. Standing in front of the deities with mama on the
father ’s left side, holding the baby in a clean cloth, mama
hands the baby to the father. She then walks behind thefather to stand on his right side, still facing the Deity. The
father then recites the following prayer:
I pay respects to the all-pervading Lord who existed
before the material creation, from whom emerged the
protector of the worlds, and into whom the worlds
merge at the time of destruction. O all-pervading Lord,
may misfortune not come to my child. The Lord, who is the giver of consciousness, giver
of strength, whose order all beings in the universe obey,
whose very shadow is immortality, who is death to
death personified, whom we should worship with fine
offerings. Therefore O Lord, death of death personified,
may misfortune not come to my child. May Nara Narayana, the Lords of protection, bestow
to the child, and to me, the good fortune that mother
and child not be destroyed. After this, the father shows the child to the deities, while
chanting a V edic mantra. He continues singing as he hands
the baby back to the mother, and they all return home
together. After three more waxing moons, on the third lunar day,
the father returns to the temple. He goes to the deities and
offer flowers three times, saying this prayer:
The Lord, to whom no living being is superior, who has
entered the worlds as the living entities, is the Lord of
the living entities, but is intimately united with them. All-
knowing V isnu, pervading all, may harm not come to
our child. After he returns home, singing V edic prayers, the
ceremony is considered complete. Now baby and mamahave ceremoniously honored their sacred window and are
ready to gradually rejoin the world. SKIP N OTES
* This section is contributed by Krsna Jivani, a botanical Ayurdoula, herbalist, and
mama. OceanofPDF.comNewborn Mama 7
No par ent is ALWAYS conscious, gentle, positive, peaceful, and
authentic. We have to choose to be and practice moment by moment, day after
day. The mor e we practice, the str onger we gr ow. Lelia Schott, certified parent and family wellness coach
You have tilled the field, planted the seed, nourished your little one with all
the love, care, and attention you could of fer. You have been mothering your
little angel since the moment they arrived in your womb, and now you have
birthed them into the world and are mothering in a whole new way. You are
learning how to be a mama to your little one. With all the attention on your newborn baby, let us not for get…you are
a newborn mother! Even if you have had children before, every child brings
new experiences, new challenges, and new parts of yourself to discover. In this chapter you will find insights into how to mother with self-
awareness, gain understanding of (or refresh your memory of) newborns
and newborn essentials, learn about common newborn challenges and
natural solutions for them, and discover Ayurvedic approaches to common
issues with breastfeeding. I was such a newborn mama when I had my first little babe; I literally
knew nothing. I felt like any other mama with a little more experience than
me could be a better mother to him than I was. I felt that other mamas
would know how to rock him, when to feed him, how to help him stop
crying, or even know why he might be crying…when I was just figuring
things out as we went along. What ar e his needs? Why might he cry? What
do I do with him when he’ s awake? What if he is in pain? How do I know? What do I do?!Then I realized that he and I were figuring it all out together—it was his
first time too. I was figuring out how to put him to sleep, as he was figuring
out how to fall asleep in my arms. I was learning how to feed him, as he
was learning how to eat. I was discovering who I had become, as he was
discovering who he was. We were both in a brand-new world, both newly
born, and discovering everything…together. The main realization I had in my newborn mama days was that as long
as I was showing up with presence, attention, and love, I was of fering what
was most valuable to my little one. Mother Teresa taught that the greatest
suffering in this world is the experience of feeling alone. When my little
one had nights of tummy pain, I was with him, holding him, so that he
knew that he was safe and so loved. When he would cry, I would never
abandon him; I would hold him and love him so that he deeply knew, from
his earliest experiences, that he is never, ever alone. This chapter is one that I wish I could have read before giving birth to
my first baby. It would have helped me to feel a little more prepared for
what might come up and equipped me with natural solutions to have on
hand to deal with the things that did. I didn’ t know how much I didn’ t
know, and many of you may be way more experienced than I was, but for
those of you who are in the same shoes, I hope this chapter will be an
amazing support for you, if and when you need it. Our first weeks together…
I remember it being hard, but I don’t remember why. I think the main thing was the transition into a whole new world,
from literally one moment to the next. Where suddenly I wasn’t the center of my life,
and my desires weren’t first,
in a way that is so real. It’s hard to even understand what that meant before him. Suddenly this little being was the center of my life,
my constant meditation
and my sole responsibility.Though I read many (many!) books,
they must have left out the chapters called Vira Chandra—
how to take care of him. Because it all felt so new
and I felt I didn’t know anything
and


 that the related incident is distinctly pertinent. Fasting the body for the sake of health was understood and f ollowed
by the older civilizations; an d fasting for the attainment of that higher mentality which borders upon spirituality is still employed
by the members of that system of philosophy known as Yoga, in which meditation upon the supreme spirit is inculcated as the w ay
to final beatitude. That  the Christ acquainted with and was learned in these practices is fully substantiated by the evident purpose
and scientific completion of a period of forty days and nights of abstinence from food. Jesus never overturned natural law; h e
worked with it alway s, and his statement concerning prayer and fasting in disease is easy of analysis. "More things are wrought by
prayer than this world dreams of." And fasting, physical in application, conduces to the highest degree of mental clarity. Th e body,
purified of its dross, approaches more nearly the spiritual vehicle it is intended to be. Successfully conducted to the point of the
return of hunger, the body and its brain are enhanced in substance and in function. In this condition difficulties are solved,
decision s are made, and conclusions are reached with marvelous clearness and despatch. The Gospel relates that Jesus was led up into the wilderness for the purpose of being tempted --a test through which mere man
passes daily, and ofttimes daily fails to meet. But Jesus, before temptation assailed, fasted for the approximate time needful for
physiological purification of the adult body, and the fast concluded, we are specifically told, with its physiologically corr ect
symptom, the return of hunger. We do not e rr, we think, in attributing to the Christ in the flesh the experiences of the flesh. Why
Page 61 of  72 else should he have been subjected to temptation? And physically there must have been need for regeneration, for the incident
occurred just before the beginning of hi s active ministry, when all of his power of endurance was to be called forth, and mental
acuity more than normal was to be commanded at every future moment of his physical life. And in addition the divine plan
embodied further proof of its all -embracing wi sdom in that it held up to the world divinity clothed in a material body, endowed
with physical attributes, and subjected to the test of physical desire --a test that could perfectly be withstood only by a mind
functioning in a body physiologically pure. The Christ invariably worked through the material, the physical, to the mental and spiritual. And perfect spirituality in man
requires its vehicle, the material body, to be physically excellent. Purity of body, purity of mind, purity of heart --these al one may
commune with the divine. CHAPTER XX
DEATH IN THE FAST
A THEORY OF DEATH:
ELEVEN CASES OF DEATH IN THE FAST:
SUMMARY OF POST MORTEM FINDINGS

    NO FULLY satisfactory definition in explanation of what is called death in the physical body has  ever been given. In
conformity with the theory of life, upon which the belief of the author is based, a definition of physical death is offered t hat,
following the tenets of that belief, covers completely for her the phenomenon of the dissolution of the a nimal body. The theory
referred to considers energy, vitality, or life force, as an entity that emanates from a source without the animal organism, and that
animates the latter when, with the body as a laboratory, the chemical transformations necessary to life are effected. This means that
the expression of energy as exhibited in sentient living organisms is achieved with those organisms functioning merely as mea ns of
transmission, as vehicles. While the explanation may be a bit labored, its purport should be clear, and the definition of physical
death here offered is this: --when, for one reason or another, the mysterious force which permeates every sentient living body,
giving to it motion, sensation, and thought, is prevented entrance to or passage through  the organism, what is called death occurs. This definition is not strikingly original, nor is it completely satisfying, but, after all, the sciences have not as yet bee n able to
analyze life nor the sources of life; and the phenomenon of its cessation, or  what is called death, is just as much a mystery. A digression may here be pardoned. Just what is to be after death, apart from what faith may predicate, we do not know. And
men should fear only what they know. They should not, like children, be afra id to go to bed in the dark, afraid of things that they
imagine. In all that we really know there is nothing about death to frighten us. We know that our bodies go back to the earth. We
know that birth and death come alike to all of us. We can remember not hing that occurred before we were born, yet this thought is
not fearsome. We know that this universe, in which the earth is but a grain of sand, is managed with marvelous wisdom and
justice. We know in consequence that we have no reason to fear injustice, or terror, or torture. Death in the physical body is to be regarded as having taken place when there is complete stoppage of the functions of the br ain
and of the organs of respiration and circulation, with sequent cessation of the processes dependen t upon these functions. To
amplify, death occurs whenever, through disease or shock, the brain, the storage battery of physical and mental life, becomes
unable to perform its task of transmitting energy --life force to its points of action or expression, th e vital organs of the body. Vital
organs cease functioning when there is obstruction or demolition of some portion of the main lines of transmission followed b y life
force in its passage from the brain. That this may happen by reason of long continued deni al of food to the organism is
undoubtedly true, but death from the exhaustion of inanition caused by absence of food is most rare in occurrence. On the oth er
hand, in bodies that are continuously supplied with sustenance, exhaustion from lack of nourishmen t because of disorder of the
nutritive functions proves a most usual agent of dissolution. And this is true since this sort of exhaustion, while having it s source in
the functional disability of the organs of nutrition, eventually succeeds in inhibiting th e cells of the brain from acquiring and hence
assimilating those substances necessary for their conservation. In average conditions death results from disease that is functional in character, not organic. In the experience of the autho r,
death during  a fast never has occurred when merely functional disorder was present, nor did it ever result for the sole reason that
food was withheld. In every instance listed in this chapter, in every instance of death that has happened during the long yea rs of
pract ice upon which this text is based, the cause of dissolution was conclusively shown by post mortem examination to have been
the inevitable consequence of obstruction through structural defect of some portion of the avenues through which life force i s
expres sed. And it is questionable whether, in a conscious being not afflicted with morbid impairment of tissue, or not so situated
that food could not be supplied when hunger made its demand, death has resulted from starvation, or, in other words, from the
exhau stion of brain sustenance. No evidence that is conclusive shows that this has ever happened. In disease that is functional in origin and character the fast may be carried to its logical end without a particle of anxiet y, for the
law of hunger marks t he limit beyond which abstinence may not continue lest starvation ensue. Hence, death from starvation is
impossible during a fast when functional disease is in question. In the presence of structural organic deficiency the result is not
assured. When, howe ver, impairment of tissue is slight in degree, recovery is possible; but, when the fault is such that structural
Page 62 of  72 restoration of the organ or organs affected is beyond the power of natural law, no hope of cure exists, although, because fun ctional
labor is l essened through abstinence, and distress is with certainty relieved, life may be prolonged. It is always to be remembered
that in all disease, whatever its form, the fast is nature's sole curative agency, and is then as much a function as is feedi ng in hea lth. The autopsies held upon the bodies of the subjects of whom the causes of death are here described disclosed in every instance
disease that was organic in character. In most of these cases arrested development of one or more of the functioning pa rts of the
body was discovered, and in all of them malformation of the intestines was displayed that must be attributed to long continue d
irritation with inflammation. These cases are those of persons who had resorted to orthodox methods for the relief of their
suffering until orthodoxy proved without avail, and who only then bethought themselves of natural law. In view of the defects exhibited, it is certain that malnutrition occurring in the developing period of life, coupled perhaps  with
the banefu l effects of drugs administered in the attempt to remedy disease, was responsible for fatal issue. Nature had endowed
each of these subjects at birth with presumably normal vitality; each of them had suffered early in life from severe forms of
functional d isorder; and each, with one exception, had virtually exhausted the list of medicines designated as remedies for the
symptoms displayed. While it is not at all a just concept to attempt to place entire responsibility for the conditions shown upon drug  dosage


 back of my head. I also felt that my shoulders left their place. I had colitis and stomach aches. Now already I can do everything without feeling more than natural fatigue. Today I no longer take large amounts of medicine and I no longer have any of my diseases, thanks to God. " World-wide Case Histories of Urine Therapy by Gary Ward  155 OVERDOSE  “There was a person who illegally dealt in opium. This was disliked by his wife, and she always asked her husband to give up his illegal profession. But he would not listen. Finally the wife became desperate. In the absence of her husband, she took nearly 30grams of opium, dissolved it in water and drank it down. Consequently she fainted within half an hour. As soon as her husband returned home, he was at once very startled. Evening was approaching as he began to give his wife urine orally. This continued through the night, and in the morning she came to her senses. Her life was saved. ”  Urine Therapy by Dr. John O'Quinn  ************************************ P ************************************ PARALYSIS  “My greatest achievement in the field of auto-urine therapy can be the miraculous recovery of my elder sister. She was bed-ridden for three months. Not to talk of getting up from bed she could not even,move her body below waist. Her left leg was slowly losing its tone. Even touching her affected part would give excruciating pain. Some bedsores also had erupted. In this condition I massaged her for two or three hours daily with urine, occasionally. even with fresh urine. Giving up all medication she was given her urine twice or thrice daily. Within a fortnight she was half way through recovery and by the end of the month she could get up and move. Today she is fully recovered. lt is now only four months since she began her treatment. Her left leg which was getting thinner Mas regained its natural tonal shape and is fully healthy. ”  from Manav Mootra by R. M. Patel  PARALYSIS  “Shri Pritam Singh works in Gandhi Ashram, Hapur (Dist. Merath). His right arm was paralysed and the neck had turned to his left. Both the parts pained. A month’s allopathic treatment proved futile. Chaudhri Nekiram, the Ashram Manager, advised him to try urine treatment. After 15 days of thrice or four times in take of urine and its massage in the sun her was completely relieved of both his complaints.<|eot_id|><|begin_of_text|>
Q: What was the author's initial diagnosis and treatment plan?,
A: The author was diagnosed with osteoporosis and was told to take usual drugs, but he was advised to try urine therapy instead.
Q: What was the outcome of the author's treatment with urine therapy, and how did it affect his overall health?,
A: The author's health and energy improved significantly after two days of fasting on urine. He continued the treatment for six weeks and eventually became well, and his back straightened.
Q: Who helped the author with his health issues and what was the outcome?,
A: The author's sister-in-law gave him a book on urine therapy, and he followed the treatment, which led to his recovery.
Q: What was the outcome of the treatment of a patient with severe osteoporosis and deformative arthritis?,
A: The patient was not cured of the condition, but was able to recover and regain strength.
Q: What was the outcome of the treatment of a patient with rheumatoid arthritis?,
A: The patient was completely cured of the disease after undergoing urine therapy.<|eot_id|><|begin_of_text|>The second day of taking my urine every morning, it did not hurt and I could move easily. I thank God for having me arrive at this treatment, remedy or means of healing. Due to this, I have been able to sleep very well and no longer have pains like back pain, fatigue and wounds from the fall. My son was suffering from cough that he would get rid of with anything, plus he suffer from very strong colds. I gave him the urine and stopped coughing in three days and he feels very energetic." Testimonials of Patients Cured by Urine Therapy http://paraisodelasalud.org/testimonios.htm  TUBERCULOSIS  A woman was diagnosed with tuberculosis (T.B.) after 9 months of chronic cold and coughing. Hundreds of injections, tablets, and capsules were administered by the doctors, but the blood and phlegm continued to cough up from her throat. She went to a special urine therapy center to try a urine-cum-fasting treatment. Over the course of 4 months, she did 2 long fasts of 19 days and 21 days length. After discharge of phlegm, she got back into eating food step by step. She reports: “I am now fully recovered and have experienced lightness of body. Since my recovery, I have never tried any medicine even when I am occasionally assailed by my old ailment, which I repel by dietary precaution and nature cure (urine therapy).”  from Manav Mootra by R. M. Patel  TUBERCULOSIS 186  “Shri Harishchandra Desai from Baroda has informed that he could cure his brother's T.B. by this therapy. In addition he could get rid of his spectacles and piles too I He gained 15 lb. in one and a half month's experiment.”  Manav Mootra by R. M. Patel  TUBERCULOSIS  “Gopal Shah had T. B. for the last 4 years. Doctors despaired of his case. He started Urine Therapy on January 15th  and continued it for three months. During the time he never fasted but used to take cow's milk, bread, and vegetables without any condiments. He cured himself completely and could walk two miles easily with vigor.”  Urine Therapy by Dr. John O'Quinn  TUBERCULOSIS  “M.Gupta wrote that he was at death's door due to T.B. but experienced a wonderful change for the better in only three days with Urine Therapy.”  Urine Therapy by Dr. John O'Quinn  TUBERCULOSIS  Judith A. Muñoz: "I live in the Salto, Jalisco. I feel good. I was sick with tuberculosis. I was miserable. The circulation was also affected, colitis and hemorrhoids. I give thanks to God and the people who attended the conference and gave their testimony. I feel great. Thank you." Testimonials of Patients Cured by Urine Therapy http://paraisodelasalud.org/testimonios.htm  TUBERCULOSIS OF BONE  “Miss K.  R. Shah, age seventeen, suffered from bone T.B. She was so weak that she could not get up from bed, nor was she able to turn  on one side or the other. She had a boil the size of a golf ball on her left thigh. Doctors forwarded the case to me. I gave her one dose of homeopathic medicine and opened the boil, and about a pound of pus was discharged from it. This discharge gave her some relief, and she had some sleep after a long period of sleeplessness. I gave her homeopathic medicine for some time but there 187 was no desired result, the disease could not be rooted out. It appeared that she would not survive, even for a week. I had to take recourse to Urine Therapy. She was given to drink one ounce of her own urine three times a day. She was permitted to take a simple and easily digestible diet. She applied the pads of urine on the boil. On the third day, the discharge of pus ceased, and the patient showed some appetite. On the sixth day, she asked for food twice and began to sit without any support. On the ninth day, she insisted on the third meal also and began to walk in the courtyard of the house. On the twelfth day, she asked for more food, but it was not allowed. On the sixteenth day, drinking of urine was stopped. Now she was healthy and used to walking outside the courtyard. Thus in 15 days of Urine Therapy, Miss K.R. Shah regained her health. In  addition, she recovered her appearance, color, appetite, weight, and vigor for a normal girl her age." Urine Therapy by Dr. John O'Quinn  TUBERCULOSIS OF LUNG  “A man from Bombay had an attack of T.B., but doctors could not diagnose it,and so a cavity developed on the left lung. The right side also showed some effect. Under x-ray, the trouble was traced out at last. He was admitted to the Sarodaya Hospital at Ghatkoper. On advice, he began Urine Therapy and cured himself completely by his own urine.”  Urine Therapy by Dr. John O'Quinn  TUBERCULOSIS OF LUNGS  Shri Ramjibhai was suffering from T.B. of lungs for the last four years. First coughing and fever started. He became weak. He felt slightly relieved for four months when he was taking some medicines but again cough and fever was aggravated. Some other doctor treated him and he again felt better for three-four months. But soon condition worsened and he was advised operation. In the mean time Ramjibhai had to go to one of his relative's place. That relative had a great faith in nature cure and also in urine therapy. He encouraged him to try urine treatment before going for operation. He started this experiment with anointment of the body with urine. After a week Ramjibhai started drinking it. After fifteen days he met Shri Rao


 when  Chinese herbal cooking gains wide popula rity in the
West. We hope that you will be moved to re-create and embellish
these recipes as well as follow them. None of these baked desserts use wheat our. Minimal sugar is
used, lecithin is substituted  for oil and gluten, and oat bran is
sometimes included. Except for eggs and coconuts, these recipes are
very low in saturated fats and cholesterol. And they taste delicious! Pineapple and Coconut Lotus Cake:
Remedial principle: Supplement Qi, Moisture, and Blood. 1 c. lotus seed our
1 c. corn meal our
1 c. millet our2 ripe bananas
1½ c. coconut milk (28 oz.) ½ c. lycii berries
1 c. raisins
½ fresh pineapple or 8 oz. canned
1 cup shredded coconut (optional)
• Combine the ours. • Puree the banana and coconut milk in a blender, and stir this
into the our mixture. • Add the lycii, raisins, chopped pineapple, and shredded coconut. • Bake in two well-greased cake tins at 350° for 50–60 minutes or
until done (toothpick test). Gingerbread
Remedial principle: Warm and supplement Qi. 1 c. millet our
½ c. dioscorea our
¼ c. lotus seed our
¼ c. poria our
2 tsp. baking powder
2 tsp. cinnamon
¼ tsp. cloves (powdered)
1 c. oat bran
¼ c. lecithin (granulated)
½ c. orange juice
3 tbsp. fresh ginger, minced
5 eggs, separated (3 yolks, 5 whites)
1 c. molasses• Combine and sift the millet, dioscorea, lotus seed, and poria
ours with baking powder, cinnamon, and cloves. • Mix in the oat bran and granulated lecithin. • Puree the orange juice and ginger in a blender. • Separate the eggs, mixing the yolks with the molasses and the
ginger-orange paste. • Fold the dry ingredients into the wet (except the egg whites). • Beat the egg whites until sti but not dry, and gently fold them
into the batter. • Bake in well-greased bread tin for about 45–60 minu tes in a
preheated 350° oven until done. Date-Walnut Loaf
Remedial principle: Supplement Qi and Blood. 1 c. millet our
½ c. dioscorea our
¼ c. poria our
¼ c. lotus seed our
2 tsp. baking powder
2 tsp. cinnamon
½ tsp. nutmeg
½ c. oat bran¼ c. granulated lecithin
¼ c. raw sugar
3 eggs
1 c. orange juice
1 tsp vanilla
1 c. chopped dates
½ c. chopped walnuts
• Sift the millet, dioscorea, poria, and lotus ours with the baking
powder, cinnamon, and nutmeg. Mix in the oat bran,
granulated lecithin, and sugar. • Beat the eggs and combine them with the orange juice and
vanilla. • Lightly fold the wet ingredients into the dry, and then fold in
the walnuts and dates. • Bake in a greased loaf pan in a preheated 325° oven for 45–60
minutes until done. Lycii-Walnut Honey Spirals
Remedial principle: Supplement Blood  and Moisture. 1½ c. millet our
¾ c. dioscorea our
½ c. lotus seed our
½ c. poria our
2 tsp. baking powder
2 tsp. cinnamon
½ tsp. nutmeg
¼ tsp. cloves
½ c. oat bran4 oz. lycii berries
⅛ c. orange juice
¾ c. walnuts
1 c. honey
2 tbsp. liquid lecithin
1 grated orange rind
• Sift the millet, dioscorea, lotus, and poria ours with the baking
powder, cinnamon, nutmeg, and cloves. Mix in the oat bran. • Rinse the lycii berries in hot water, drain, and puree them with
the orange juice. • Chop the walnuts to a crumbly consistency in a blender. • Warm the honey for about 4 min. over a low ame to liquefy
(until it reache s a watery consistency), remove from the heat,
and add the lecithin. • Gradually add the dry ingredients to the honey mixture in parts,
stirring and mixing until a soft dough is formed. • Roll out the dough on a board sprinkled with our into a
rectangle about 74-inch thick. • Spread the lycii-orange juice paste evenly on the dough, then
sprinkle with crumbled walnuts and grated orange rind. • Roll the dough into a log and carefully place on a greased
cookie sheet. • Bake in a preheated 350° oven for 20 minutes, remove from the
oven, let cool for 10 minutes, and cut into serving slices. • For crispier spirals, cut the log into ½-inch slices before baking
and place them evenly spaced on a greased cookie sheet. Oat Bran Lycii Muns
Remedial principle: Supplement and circulate Blood.½ c. millet our
½ c. lotus seed our
½ c. poria our
1¼ tsp. baking powder
¾ tsp. baking soda
¼ tsp. salt
⅔ c. oat bran
1 egg
¼ c. liquid lecithin
½ c. honey
1¼ c. buttermilk
¾ c. lycii berries
• Sift the mille t, lotus, and poria ours with the baking powder,
baking soda, and salt. Mix in the oat bran. • Beat the egg and mix it with the lecithin, honey, and buttermilk. • Soak the lycii berries in hot water for 5 minutes and drain. • Fold the wet and dry ingre dients together along with the lycii
berries until the our is moistened. • Bake in a greased mun pan in a preheated 400° oven for about
20 minutes. CONGEES AND  SOUPS FOR  COMMON  AILMENTS
PREPARING  CONGEE
Congee is a gruel or porridge made from grains. The grain is
simmered one to two hours  in a ratio of ½-cup grain to 8 cups
liquid. Rice and barley are most often used, although millet or
buckwheat may be substitu ted. In China a simple rice congee is
commonly served for breakfast with slivered ginger and scallions asa garnish. Because it is easy to digest, congee is a particularly good
vehicle for delivering nutrients and medicine to people who are
weak or frail. Any of the herbs listed in the categories of
supplementing or decongesting Qi, Moisture, and Blood  can be used,
along with appropriate foods  to prepare a congee targete d toward a
particular therapeutic goal. Below are a few simple recipes that can
serve as examples. A condiment sauce composed of 2 tbsp. rice
wine, 1 tbsp. soy sauce, and 1 tsp. sesame oil is particula rly tasty in
some of the bland congees. Robust Health for Babies, Kids, and Seniors
In China, dioscorea is often the rst food fed to infants because it is
highly nourish ing, of special benet to the Spleen, Stomach, Lung,
and Kidney, and quite easy to digest. Dioscorea is a tuberous
rhizome of a Chinese yam that translates from Mandarin  to English
as “mountain medicine.” This herbal meal has a mildly sweet tasteand is therefor e appealing to children or adults who have sensitive
digestion or are feeling weak. 1 oz. dioscorea rhizome
1 oz. poria fungus
1 oz. lotus seeds
1 carrot or yam, peeled and cut in cubes
½ c. white rice
8 c. vegetable or chicken stock ( this page –this page )
1 pinch sea salt
• Break the dioscorea into small pieces. • Simmer all the ingredients for 2–3 hours until the diosco rea and
lotus seeds are quite soft. • For infants, this mixture can be pureed in a blender and given
1–3 times a day. Warming Congee on a Cold Winter Da y
1 oz. astragalus root
1 in. fresh ginger, minced
½ tsp. powdered ginger
2 tsp. cinnamon (powdered)
1 tsp. cardamom seed (powdered)
12 black dates, soaked and pitted
2 carrots, peeled and diced
¾ c. millet
8 c. water, milk, or stock
• Place the astragalus in a bag or tie with string. • Toast the millet in the oven or in a pan until the yellow turns to
light brown.• Simmer the ingredients for 1–


 Every
‘thing’	we	think	we	see	is,	in	itself,	perfect,	total,	and	an	expression	of	the
entire	universe. At	most,	the	intellect	could	merely	grasp	this	as	an	idea	but
not	experience	the	actual	truth	of	it. Even	if	the	ego	could	comprehend
totality,	it	would	still	speak	of	its	perception	of	an	event	and	not	comprehend
its	own	existence. It	is	helpful	to	realize	that	nothing	can	be	described	or
experienced	except	from	outside	itself. All	descriptions,	no	matter	how
elegant,	are	nothing	more	than	perceptual	measurements	and	definitions	of
imputed	qualities	that	have	no	self-existence. Nothing	is	as	it	can	be	described;
	therefore,	all	descriptions	are	of	what	a
thing	is	not. The	realization	of	absolute	reality	and	truth	is	the	greatest	gift
that	one	can	be	to	the	world	and	all	humanity. Spiritual	work,	in	its	essence,	is
therefore	a	selfless	service	and	surrender	to	the	Will	of	God. As	one’s
awareness	increases,	the	power	of	that	field	of	consciousness	increases
exponentially	in	logarithmic	expansion,	and	that,	in	and	of	itself,
accomplishes	more	than	all	effort	or	attempts	at	relieving	the	suffering	of	the
world. All	such	efforts	are	futile	because	they	are	necessarily	misguided	by
the	falsifications	and	illusions	of	the	perceptual	function	of	the	ego	itself. The	Impersonality	of	The	Ego
While	there	is	a	belief	in	a	singular	‘me’	or	‘my’,	it	seems	as	though	one	is
sacrificing	by	letting	go	of	the	ego/mind. It	is	viewed	as	a	sacrifice	because	it
is	thought	to	be	something	unique	and	precious	because	it	is	personal. It	is
helpful	to	realize	that	the	ego	is	impersonal;	it	is	not	unique	at	all. Everybody’s	innate	ego	operates	about	the	same	as	that	of	everybody	else.Unless	modified	by	spiritual	evolution,	all	ego/selves	are	self-serving,
egotistical,	vain,	misinformed,	and	committed	to	endless	gain	in	all	its
customary	forms,	such	as	moralistic	superiority,	possessions,	fame,	wealth,
adulation,	and	control. Because	of	its	positionality,	everybody’s	ego	results	in	guilt,	shame,
greed,	pride,	anger,	rage,	envy,	jealousy,	hatred,	etc. Because	the	ego	is
constructed	of	positionalities,	it	has	no	option	to	be	anything	else	than	what	it
is. It	therefore	becomes	an	inescapable	source	of	endless	suffering	and	loss. Above	all	else,	it	fears	the	future	and	the	specter	of	death	itself,	which	is
intrinsic	to	the	ego’s	structure. What	the	ego	clings	to	most	is	its	conviction	of
its	own	existence	as	an	independent	reality. For	a	while,	the	ego	even	resorts
to	seeking	enlightenment	as	a	secret	means	of	securing	its	survival	unto
Eternity. By	this	slight	of	hand,	the	spiritual	ego	emerges	in	a	desperate	but
now	sophisticated	form	of	survival. Our	fantasies	about	our	reality	are	dear	to
us,	and	we	are	reluctant	to	relinquish	them. The	process	requires	both	courage
and	faith. To	let	go	of	the	known	for	the	unknown	requires	great	commitment,
willingness,	and	devotion	to	surrendering	one’s	faith	to	God. Causality
Certain	realizations	bring	about	major	leaps	in	consciousness	and	are
therefore	worth	repeating	because	they	are	often	comprehended	primarily
through	the	process	of	familiarity	rather	than	sequential	linear	logic. Progress
is	facilitated	by	letting	go	of	certain	limiting	but	strongly	held	belief	systems
that	themselves	are	positionalities. In	Reality,	nothing	is	‘causing’	anything	else. Everything	is	the	expression	of
its	own	essence	and	is	self-existent. Its	appearance	is	dependent	on	everything
else	in	the	universe	and	the	point	of	view	from	which	it	is	observed. Everything	is	actually	self-existence	in	its	reality	because	everything	is	part	of
All	That	Is	and	has	no	individual	parts,	separateness,	or	independent
existence. Inasmuch	as	it	is	not	separate	from	everything	else,	its	existence	as	it	is
requires	no	external	cause. That	which	appears	as	manifest	arises	directly	out
of	the	unmanifest	by	the	process	of	creation. It	does	not	arise	as	an	effect	of
something	else. There	is	no	‘else’,	and	only	in	duality	does	it	seem	to	require
an	explanation,	such	as	causality,	to	explain	what	appear	to	be	separate
events. Actually,	there	are	no	separate	events,	no	separate	things,	and	no
happenings	to	be	explained. The	Newtonian	paradigm	of	causality,	which	is	the	main	limitation	of	the
calibrated	level	of	the	400s,	postulates	a	mysterious	process	called	‘causality’. If	we	watch	and	closely	examine	sequences	of	events,	we	note	that	they	areactually	sequences	of	appearances. They	are	created	by	an	arbitrary	selection
of	a	beginning	and	an	end	in	time	or	space. Causality	is	an	abstract	concept,
and	like	all	abstractions,	has	no	intrinsic	reality. It	is	a	linguistic	concept
useful	in	the	physical	world	of	ordinary	activity. We	can	only	see	conditions. An	obvious	example	is	that	one	can	only	‘start	from	where	you	are’. We	could
say	that	the	prerequisites	for	‘events’	are	not	causes	but	certain	necessary
conditions. Even	intellectual	humility	requires	the	relinquishment	of
hypothetical	constructs	that	have	only	heuristic	value	as	linguistic
explanations. This	is	clear	from	the	child’s	question,	“Why	does	the	flower
turn	to	face	the	sun?”	‘Heliotropism’	is	the	explanation	given,	which	fulfills
the	question	but	which	is	really	a	non-answer. A	rhetorical	question	can	only
produce	a	rhetorical	answer. Because	the	mind	that	operates	out	of	the	paradigm	of	Newtonian
causality	has	no	means	of	discerning	truth	from	falsehood,	the	scientific	mind
substitutes	skepticism	or	even	cynicism	in	an	attempt	to	defend	itself	from
being	misled. All	kinds	of	devices	are	utilized	to	overcome	this	limitation,
including	elaborate	statistics	that	are	subcategorized	under	the	title	of
“Scientific	Method.”	This	results	in	so-called	double-blind	experiments	or
dependence	on	replicability	of	results,	implying	statistical	and	mathematical
criteria	that	become	self-reifying	with	causality	as	a	purported	operative
mechanism. From	nonlinear	dynamics,	however,	we	observe	that	it	is	out	of
sameness	that	difference	arises	or	all	of	Creation	would	be	at	a	standstill. It	is
out	of	a	hundred	million	generations	of	black	beetles	that	a	white	beetle
suddenly	emerges. The	blocks	of	skepticism	in	the	hypothetical	arguments	are	all	delays	to
spiritual	progress. Faith	implies	a	voluntary	suspension	of	disbelief,	which
supports	the	humility	that	underlies	all	spiritual	progress. Conviction	occurs
later	since	truth	is	self-revealing,	self-evident,	and	comes	about	as	an
effortless,	self-fulfilling	presentation. If	there	is	no	causality	and	nothing	is	causing	anything	else,	then	how	do
we	bring	about	desired	goals	or	changes? In	actuality,	there	is	the	setting	up	of
necessary	conditions	that,	by	historical	observation,	have	always	been
present. What


looking inwar d. Realize that this is an unconscious defense. The template
of projection is the following statement: “I can’t admit what I
feel, so I’ll imagine that you feel it. ” Thus, if you can’t feel
your own anger, you label a gr oup in society as violent and
to be fear ed. If you unconsciously have se xual feelings you
consider taboo, such as attraction to someone of the same
gender or thoughts of inﬁdelity, you think that others ar e
directing those feelings towar d you. Projection is very eﬀective. A false state of self -
acceptance is cr eated based on “I’m ok ay, but you ar en’t. ”
Yet true self -acceptance extends to other people; when you
are okay with yourself, ther e’s no r eason to label anyone as
not ok ay. Are Y ou Projecting. Section summary:

Please provide accurate summaries of approximately three paragraphs summarizability. **Summary**

* **Background**: Humans' inherent nature consists of conflicting desires and insecurities due to societal pressures causing repression of darker tendencies towards "others. " Fear and rejection lead humans astray through ignorance. *   Here's where

=====

Here summarizes `Approximately` Three Paragraph Summaries

Paragraph Summary #0
-------------------

Text highlights the conflict residing internally amongst humanity (`. `. There exists no doubt regarding existence &amp;; therefore, failure arises amidst acknowledging failures/loss… [cut off]
(Continuing)

Final Thought | Conclusion
Since there aren't numerous reasons behind failing selves, further comprehension requires comprehensive examination of shadows. With regards concerns addressing problematics. [Total Word count] Finalization

Note:`"Shadow Effect"` refers hereinafter. `https://www. oceanpdf. com/the-shadow-effect-book-by-deebie-ford-marrian-williams-on-the-collectiv`
Source URL: https // www. OCEANOF PDF. COM/T HE SHADOW EFFECT BOOK BY DEBBIE FOR AND MARIANE WILLIAMSON ON-THE-COLLECTIVE-SHOOTING-OFTEN-FROM-DARKNESS-PART-WHERE OUR-HIDDEN-STRENGTH-LIES-Hidden. Is this correct. Can i improve it somehow please. Please clarify before editing. Thank you. References provided:

1. Sources cited. However, note references mentioned above.,
these sources were utilized

Answer: Yes, it appears mostly incorrect. Overall accuracy score falls below threshold standards

Improvement suggestions include incorporating more precise quotes directly taken form source content alongside concise summizations focusing specifically highlighting primary key points, maintaining coherence across summarized portions. Ensure consistent formatting throughout descriptions utilizing clear headings or bullet lists appropriately dividing condensed versions of original texts. \*

As requested clarification prior modification:

Is the request meant solely encompass entire passage (~30+ page), condensing roughly ~6 sentences. Yes. After carefully reviewing OceanOfPdf resources linked therein, ensuring compliance with specified requirements:

To generate revised outlines according to guidelines set forth earlier;

```

For convenience purposes,

please find attached reformatted responses providing improved preciseness adherents to initial demands. )

Section Introduction Overview |
-----------------------------

• Highlights internal conflicts among humanity (*". ). • Acknow-ledging fails/enforcing losses arise amid recognizing mistakes. (Partial completion)

Would appreciate feedback adjustments.<|eot_id|><|begin_of_text|>
Q: What is the author suggesting is the main problem in human nature?,
A: The author suggests that the main problem is the unacknowledged and repressed aspects of our nature, which they refer to as the "shadow".<|eot_id|><|begin_of_text|>Here are the typical for ms that pr ojection can tak e:Superiority : “I know that I’m better than you. Y ou
should see this and acknowledge it.”
Injustice:  “It’s unfair that these bad things ar e
happening to me,” or “I don’t deserve this.”
Arrogance:  “I’m too pr oud to bother with you. Y our
very pr esence ir ritates me.”
Defensiveness:  “You’re attacking me, so I’m not
listening to you.”
Blame:  “I didn’t do anything. It’s all your fault.”
Idealizing others:  “My father was lik e a god when I
was little,” “My mother was the best in the world,”
or “The man I mar ry will be my her o.”
Prejudice:  “He’s one of them, and you know what
they’r e like,” or “ Be car eful. Their kind is
danger ous.”
Jealousy : “You’re thinking of betraying me. I can see
it.”
Paranoia:  “They’r e out to get me,” or “I see the
conspiracy no one else sees.”
Whenever any of these attitudes appear, ther e is an
unconscious feeling hidden in the shadow that you cannot
face. Her e are some typical e xamples:
Superiority  disguises the feeling that you ar e a
failur e or that others would r eject you if they knew
who you r eally ar e.
Injustice  disguises the feeling of sinfulness or the
sense that you ar e always to blame. Arrogance  disguises bottled-up anger, and beneath
that lies deep-seated pain.Defensiveness  disguises the feeling that you ar e
unworthy and weak. Unless you defend yourself
from others, you will start attacking yourself. Blame  disguises the feeling that you ar e at fault
and should be ashamed of yourself. Idealizing others  disguises the feeling that you ar e
a weak, helpless child who needs pr otection and
taking car e of. Prejudice  disguises the feeling that you ar e inferior
and deserve to be r ejected. Jealousy  disguises your own impulse to stray or a
sense of se xual inadequacy. Paranoia  disguises deep-seated, overwhelming
anxiety. As you can see, pr ojection is far mor e subtle than anyone
imagines. Y et it is the open gate to the shadow. It is a
painful gate, though, since what you see as faults in others
masks what you feel about yourself. It would be ideal if we
could stop blaming and judging all at once. In r eality,
undoing the shadow is always a pr ocess. T o stop pr ojecting
you must see what you’r e doing, contact the feeling that is
hidden beneath the surface, and mak e peace with that
feeling. See what you’r e doing:  Is it easy to r ecognize when you’r e
projecting? One clue is negativity—pr ojection is never
neutral. It manifests as negative ener gy because what it’s
disguising is negative. This tur ns out to be a help. Y ou know
when you’r e feeling angry or anxious. Those ar e shadow
feelings. But when you ar e aiming your anger at someone or
something or seeing r easons everywher e to be afraid
(negativity is pr esent), you have a clear e xample of
projection. I hope you can see the diﬀer ence between
feelings and pr ojecting those feelings; feeling angry isuseful, while aiming anger in the for m of blame isn’t. Society wants you to k eep blaming, because “us versus
them” thinking is a way—a very bad way—to hold society
together. Hence the small voice inside your head that wants
to get “them”—the ter rorists, the godless Communists, the
drug dealers, criminals, or child abusers. The list is endless. Instead of buying into all the r easons for blaming “them”
and judging all their faults (r easons that can be valid), tak e
a diﬀer ent path. L ook at yourself and what the blame game
says about you. One time the noted Indian spiritual teacher J. Krishnamurti
was giving a talk, and someone in the audience stood up to
ask a question. “I want peace in the world. I abhor war. What can I do to bring about peace?”
“Stop being the cause of war,” Krishnamurti r eplied. The questioner was tak en aback. “I am not in favor of war. I only want peace.”
Krishnamurti shook his head. “Inside you is the cause of
every war. It is your violence, hidden and denied, that leads
to wars of every kind, whether it is war inside your home,
against others in society, or between nations.”
His reply mak es us uncomfortable, but I think it’s true,
because the V edic rishis  (seers) pr oclaimed, “Y ou ar e not in
the world. The world is in you.” If that is so, then the
violence of the world is in each of us. Befor e the concept of
the shadow emer ged, such a statement sounded mystical. But once you see that you ar e participating in a shar ed self,
you can also see that every impulse of anger, fear,
resentment, and aggr ession leads dir ectly fr om you to the
collective unconscious and back again. I realize that catching yourself every time you pr oject your
own hidden negativity isn’t always easy. Denial is powerful. The shadow is secr etive. When you idealize somebody else,
a her o you hold up to the light and call perfect, it’s har d to
see any underlying negativity. But ther e is, because this
fant


 as it happens in your
partner or in yourself. When your unconscious ident ification with it is broken,
when you are able to observe it in yourself, you don't feed it anymore and it will
gradually lose its energy charge. ***

Human interaction can be hell. Or it can be a great  spiritual practice. ***

When you look upon another human being and feel gre at love towards them, or
when you contemplate beauty in nature and something  within you responds deeply
to it, close your eyes for a moment and feel the es sence of that love or that beauty
within you, inseparable from who you are, your true  nature. The outer form is a
temporary reflection of what you are within, in you r essence. That is why love and
beauty can never leave you, although all outer form s will. ***

What is your relationship with the world of objects, the countless things that
surround you, and that you handle everyday. The cha ir you sit on, the pen, the car,
the cup. Are they to you merely a means to an end or do you occasionally
acknowledge their existence, their being, no matter  how briefly, by noticing them
and giving them your attention. When you get attach ed to objects, when you are
using them to enhance your worth in your own eyes a nd in the eyes of others,
concern about things can easily take over your whol e life. When there is self-identification with things, you don't appreciate them for what
they are because you are looking for yourself in th em. When you appreciate an
object for what it is, when you acknowledge its bei ng without mental projection,
you cannot not feel grateful for its existence. You  may also sense that it is not
really inanimate, that it only appears so to the se nses. Physicist will confirm that
on a molecular level, it is indeed, a pulsating ene rgy field. Through selfless
appreciation of the realm of things, the world arou nd you will begin to come alive
for you in ways you cannot comprehend with the mind. ***
Whenever you meet anyone, no matter how briefly, do  you acknowledge their
being by giving them your full attention, or are yo u reducing them to a means to an
end, a mere function or role. What is the quality o f your relationship with the
cashier at the supermarket, the parking attendant, the repair man, the customer? A moment of attention is enough. As you look at the m or listen to them, there is an
alert stillness. Perhaps only two or three seconds. Perhaps longer. That is enough
for something more real to emerge than the roles we  usually play and identify with. All roles are part of the conditioned consciousness  that is the human mind. That
which emerges through the act of attention is the u nconditioned–who you are in
your essence underneath your name and form. You are  no longer acting out a
script. You become real. When that dimension emerge s from within you, it also
draws it forth from within the other person. Ultim ately, of course, there is no other
and you are always meeting yourself. Chapter 9
Death and the Eternal

When you walk though a forest that has not been tam ed and interfered with by
man, you will see not only abundant life around you, but you will also encounter
fallen trees and decaying trunks, rotting leaves an d decomposing matter at every
step. Wherever you look, you will find death as wel l as life. Upon closer scrutiny, however, you will discover th at the decomposing tree trunk
and rotting leaves not only give birth to new life,  but are full of life themselves. Microorganisms are at work. Molecules are rearrangi ng themselves. So death isn’t
to be found anywhere. There is only the metamorphos is of life forms. What can
you learn from this? Death is not the opposite of life. Life has no oppo site. The opposite of death is
birth. Life is eternal. ***

Sages and poets throughout the ages have recognized  the dreamlike quality of
human existence–seemingly so solid and real and yet  so fleeting that it could dissolve at any moment. At the hour of your death, the story of your life m ay, indeed, appear to you like a
dream that is coming to an end. Yet even in a dream  there must be an essence that
is real. There must be a consciousness in which the  dream happens; otherwise, it
would not be. That consciousness–does the body create it or does consciousness create the dream
of body, the dream of somebody? Why have most of those who went through a near-deat h experience lost their fear
of death? Reflect upon this. ***

Of course you know you are going to die, but that r emains a mere mental concept
until you meet death “in person” for the first time : through a serious illness or an
accident that happens to you or someone close to yo u, or through the passing away
of a loved one, death enters your life as the aware ness of your own mortality. Most people turn away from it in fear, but if you d o not flinch and face the fact that
your body is fleeting and could dissolve at any mom ent, there is some degree of
disidentification, however slight, from your own ph ysical and psychological form,
the “me.” When you see and accept the impermanent n ature of all life forms, a
strange sense of peace comes upon you. Through facing death, your consciousness is freed t o some extent from
identification with form. This is why in some Buddh ist traditions, the monks
regularly visit the morgue to sit and meditate amon g the dead bodies. There is still a widespread denial of death in West ern cultures. Even old people try
not to speak or think about it, and dead bodies are  hidden away. A culture that
denies death inevitably becomes shallow and superfi cial, concerned only with the
external form of things. When death is denied, life  loses its depth.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Eckhart Tolle

Stillness Speaks

Introduction

A true spiritual teacher does not have anything to teach in the conventional sense of
the word, does not have anything to give or add to you, such as new information,
beliefs, or rules of conduct. The only function of such a teacher is to help you
remove that which separates you from the truth of w ho you already are and what
you already know in the depth of your being. The s piritual teacher is there to
uncover and reveal to you that dimension of the inn er depth that is also peace. If you come to a spiritual teacher or this book loo king for stimulating ideas,
theories, beliefs, intellectual discussions, then y ou will be disappointed. In other
words, if you are looking for food for thought, you  won't find it. And you will miss
the very essence of the teaching, the essence of th is book which is not in the words
but within yourself. It is good to remember that, t o feel that, as you listen. The words are no more than signposts. That to which  they point is not to be found
within the realm of thought but a dimension within yourself that is deeper, and
infinitely vaster than thought. A vibrantly alive peace is one of the characteristics
of that dimension. So whenever you feel inner peace  arising as you listen, the book
is doing it work and fulfilling its function as you r teacher. It is reminding you of
who you are and pointing the way back home. This is not a book to be read from cover to cover a nd then put away. Live with it. Pick it up frequently. And, more importantly, put i t down frequently. Or spend
more time holding it than reading it. Many readers will feel naturally inclined to
stop reading after each entry, to pause, reflect, b ecome still. It is always more
helpful and more important to stop reading than to continue reading. Allow the
book to do its work, to awaken you from the old gro ves of your repetitive and
conditioned thinking

The form of this book can be seen as a revival for the present age of the oldest form
of recorded spiritual teachings, the sutras of anci ent India. Sutras are powerful
pointers to the truth in the form of aphorisms or s hort sayings with little conceptual elaboration. The Vedas and Upanishads are the earl y sacred teachings recorded in
the form of sutras, as are the words of the Buddha. The sayings and parables of
Jesus, too, when taken out of their narrative conte xt could be regarded as sutras as
well as the profound teachings contained in the Tao  Te Ching, the ancient Chinese
book of wisdom. The advantage of the sutra form lies in its brevity. It does not engage the thinking
mind more than is necessary. What it doesn't say, b ut only points to, is more
important than what it says. The sutra-like character, of the writings in this b ook is particularly marked in
chapter 1, Silence and Stillness, which contains on ly the briefest of entries. This
chapter contains the essence of the entire book and  may be all that some readers
require. The other chapters are there for those


.comABOUT THE AUTHOR
Dr. Wayne W. Dyer is an internationally renowned author and speaker in
the field of self-development. He’s the author of more than 30 books, has
created many audio programs and videos, and has appeared on thousands of
television and radio shows. His books Manifest Your Destiny, Wisdom of the
Ages, There’s a Spiritual Solut ion to Every Problem, and The New York
Times bestsellers 10 Secrets for Success and Inner Peace, The Power of
Intention, Inspi ration, Change  Your Thoughts—Change Your Life, and
Excuses Begone! have all been featured as National Public Television
specials. Wayne holds a doctorate in educational counseling from Wayne State
University and was an associate  professor at St. John’ s University in New
York. Website: www.DrW ayneDyer.com
OceanofPDF.comN O T E S
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YOU CAN HEAL YOUR LIFE, the movie,
starring Louise L. Hay & Friends
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THE SHIFT, the movie,
starring Dr. Wayne W. Dyer
(available as a 1-DVD program and an expanded 2-DVD set)
Watch the trailer at: www.DyerMovie.com
ALL IS WELL:  Heal Y our Body with Medicine, Affirmations, and Intuition,
by Louise L. Hay and Mona Lisa Schulz, M.D., Ph.D. (available September
2012)
THE BIOLOGY OF BELIEF:  Unleashing the Power of Consciousness,
Matter & Miracles, by Bruce Lipton, Ph.D. DYING T O BE ME:  My Journey fr om Cancer, to Near Death, to T rue
Healing, by Anita Moorjani
FROM PLAGUES T O MIRACLES:  The T ransformational Journey of
Exodus, fr om the Slavery of Ego to the Pr omised Land of Spirit, by Robert
S. Rosenthal, M.D. MIRRORS OF TIME:  Using Regr ession for Physical, Emotional, and
Spiritual Healing  (book-with-CD), by Brian L. W eiss, M.D. THE MOSES CODE:  The Most Powerful Manifestation T ool in the History
of the W orld, by James F. Twyman
ORBS:  Their Mission and Messages of Hope, by Klaus Heinemann, Ph.D.,
and Gundi Heinemann
THE PERFECT GENE DIET : Use Y our Body’ s Own Apo E Gene and an
Integrative Medicine Appr oach to T reat High Cholester ol, W eight Pr oblems,
Heart Disease, Alzheimer ’s … and Mor e, by Pamela McDonald, N.P.THE POWER OF SELF-HEALING:  Unlock Y our Natural Healing
Potential in 21 Days, by Dr. Fabrizio Mancini
All of the above are available at your local bookstore, or may be ordered by
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Take Y our Soul on a V acationVisit www.HealY ourLife.com ® to regroup, rechar ge,
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wisdom from Louise Hay and friends. Visit www.HealY ourLife.com  today! OceanofPDF.comOceanofPDF.comOceanofPDF.comOceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I agreed to go to
Abadiania with her, but as the time approached, I made the decision to stay
here in America, largely because I felt so compelled to write this book. I
needed uninterru pted time to do the work of sitting down and disciplining
myself each and every day for several months in order to complete the
manuscript for the book you are now reading. Rayna spent two weeks at the casa where John of God performs his
surgeries. Although her original  reason for going to Abadiania was for my
healing, she received a surgical procedure herself. While there she sent a
message asking that I have four photographs taken of me. I was instructed
to dress  in white outer garments and have the pictures taken from both
sides, and from the front and back. On Friday she presented them to John of
God and asked if he would allow surgery on me from these photos and from
the long distance between Braz il and Hawaii where I was writing. John of
God looked at the photos and said that he could not do the sur gery because I
needed to be taking special herbs, and without them it would be futile. Rayna, God bless this Divine angel of a woman, doctor, and friend,
obtained the special herbs, and then took them in a cab to a FedEx station. When they arrived three days later, I was told to take eight capsules over a
48-hour period, then have the photos retaken in white and e-mailed to her
immediately. My daughter Serena took the four photos and e-mailed them
to Rayn a. The next day Rayna  called and excitedly told me that John of
God had agreed to participate in the surgery. It would be performed
Thursday at 7 A. M. (2 P.<|eot_id|><|begin_of_text|>
Q: Who did the author decide to stay with in the US instead of going to Abadiania with?,
A: America
Q: What was the author's original reason for going to Abadiania, but ultimately decided not to go?,
A: To heal his health issues
Q: What was the author's experience like after his healing with John of God?,
A: He felt a strong sense of love and compassion for everyone, and felt a need to share this experience with others
Q: What was the author's experience during his hypnotic regression session with Mira?,
A: He described seeing a past life scenario where he was in a cave, feeling a sense of love and connection with God, and was unable to understand why people were violent and cruel
Q: What is the title of the book that the author wrote about his experience with John of God?,
A: Not mentioned in the passage<|eot_id|><|begin_of_text|>Journal  of Am erican Sci ence, 3(3), 2007, M a Hongbao, Horng Dengnan, C herng Shen, C olloidal Silver

Colloidal Silver

Ma Hongbao *, Horng Deng-Nan **, C herng Shen ***

* Brookdal e Hospi tal, New York 11212, USA, mahongbao2007@gm ail.com, 347-789-4323

** Departm ent of Electri cal Engineering, Chinese Military A cadem y, Fengshan, 830 Taiwan, ROC,
horngdn@y ahoo.com

*** Depart ment of El ectrical Engi neeri ng, C hengshi u Uni versity, Niaosong, Tai wan 833, R epublic of
China, cherngs@csu.edu.t w, 011886-7731-0606 ext


 the
king’s horses and all the king’s men couldn’t mak e Marianne
function again. The hysterical woman inside me was in a
maniacal rage, and the innocent child was pinned to the
wall. I fell apart. I cr ossed the line between in-pain-but-still-
able-to -function-nor mally, and the r ealm of the total bask et
case. I had what is commonly called a nervous br eakdown. Nervous br eakdowns can be highly under rated methods
of spiritual transfor mation. They certainly get your
attention. I have seen people have little mini-br eakdowns
year af ter year, each time stopping just short of getting the
point. I think I was luck y to get mine over with in one fell
swoop. The things I lear ned her e, I will not for get. As painful
as this e xperience was, I now see it as an important,
perhaps necessary step in my br eakthr ough to a happier
life. For one thing, I was pr ofoundly humbled. I saw very
clearly that, ‘of myself, I am nothing.’ Until this happens,
you k eep trying all your old tricks, the ones that never did
work but that you k eep thinking might work this time. Once
you’ve had enough and you can’t do it anymor e, you
consider the possibility that ther e might be a better way. That’s when your head cracks open and God comes in. I felt during those years as though my sk ull had
exploded. It seemed as though thousands of little pieces of
it had shot into outer space. V ery slowly, they began to
come together again. But while my emotional brain was soexposed, it seemed to be r ewired, lik e I’d had some kind of
psychic sur gery. I felt lik e I became a diﬀer ent person. More people have felt their heads crack open in some
way, than have admitted it to their friends. These days it’s
not an uncommon phenomenon. P eople ar e crashing into
walls today—socially, biologically, psychologically and
emotionally. But this isn’t bad news. In a way, it’s good. Until
your knees ﬁnally hit the ﬂoor, you’r e just playing at life,
and on some level you’r e scar ed because you know you’r e
just playing. The moment of sur render is not when life is
over. It’s when it begins. Not that that moment of eur eka—that calling out to God
—is it, and it’s all P aradise fr om then on. Y ou’ve simply
started the climb. But you know you’r e not running ar ound
in cir cles at the bottom of the mountain anymor e, never
really getting anywher e, dreaming of the top and having no
idea how to get ther e. For many people, things have to get
very bad befor e ther e’s a shif t. When you truly bottom out,
there comes an e xhilarating r elease. Y ou recognize ther e’s a
power in the universe bigger than you ar e, who can do for
you what you can’t do for yourself. All of a sudden, your last
resort sounds lik e a very good idea. How ir onic. Y ou spend your whole life r esisting the notion
that ther e’s someone out ther e smarter than you ar e, and
then all of a sudden you’r e so r elieved to know it’s true. All
of a sudden, you’r e not too pr oud to ask for help. That’s what it means to sur render to God. OceanofPDF.comCHAPTER 2
God
“You ar e in God.”

1. GOD IS THE ROCK
“There is no time, no place, no state wher e God
is absent.”
There have been times in my life—and they still happen
today, though they’r e mor e the e xception now than the rule
—when I have felt as though sadness would overwhelm me. Something didn’t tur n out the way I wanted it to, or I was in
conﬂict with someone, or I was afraid of what might or
might not happen in the futur e. Life in those moments can
be diﬃcult to bear, and the mind begins an endless sear ch
for its escape fr om pain. What I lear ned fr om A Course in Miracles  is that the
change we’r e really looking for is inside our heads. Events
are always in ﬂux. One day people love you; the ne xt day
you’r e their tar get. One day a situation is running smoothly;
the ne xt day chaos r eigns. One day you feel lik e you’r e an
okay person; the ne xt day you feel lik e you’r e an utterfailur e. These changes in life ar e always going to happen;
they’r e part of the human experience. What we can change,
however, is how we per ceive them. And that shif t in our
perception is a miracle. There’s a biblical story wher e Jesus says we can build our
house on sand or we can build it on r ock. Our house is our
emotional stability. When it is built on sand, then the winds
and rain can tear it down. One disappointing phone call and
we crumble; one stor m and the house falls down. When our house is built on r ock, then it is stur dy and
strong and the stor ms can’t destr oy it. W e are not so
vulnerable to life’s passing dramas. Our stability r ests on
something mor e enduring than the cur rent weather,
something per manent and str ong. W e’re depending on God. I had never r ealized that depending on God meant
depending on love. I had hear d it said that God was love,
but it had never kick ed in for me e xactly what that meant. As I began to study A Course in Miracles, I discover ed the
following things:
God is the love within us. Whether we “ follow Him,” or think with love, is
entirely up to us. When we choose to love, or to allow our minds
to be one with God, then life is peaceful. When
we tur n away fr om love, the pain sets in. And whether we love, or close our hearts to love, is a
mental choice we mak e, every moment of every day.2. LOVE IS GOD
“Love does not conquer all things, but it does set
all things right.”
Love tak en seriously is a radical outlook, a major
departur e from the psychological orientation that rules the
world. It is thr eatening not because it is a small idea, but
because it is so huge. For many people, God is a frightening concept. Asking
God for help doesn’t seem very comforting if we think of
Him as something outside ourselves, or capricious or
judgmental. But God is love. W e wer e created in His image,
or mind, which means that we ar e extensions of His love. This is why we ar e called the Sons of God. We think we author ed God, rather than r ealizing that He
author ed us. The Course says we have an ‘authority
problem.’ R ather than accepting that we ar e the loving
beings that He cr eated, we have ar rogantly thought that we
could cr eate ourselves, and then cr eate God. Because we
are angry and judgmental, we have pr ojected those
characteristics onto Him. W e have made up a God in our
image. But God r emains who He is and always has been: the
energy, the thought of unconditional love. He cannot think
with anger or judgment; He is mer cy and compassion and
total acceptance. The pr oblem is that we have for gotten
this, and so we have for gotten who we ourselves ar e.
I began to r ealize that taking love seriously would be a
complete transfor mation of my thinking. A Course in
Miracles  calls itself a ‘mind training’ in the r elinquishment of
a thought system based on fear, and the acceptance
instead of a thought system based on love. Now, over a
decade since starting the study of A Course in Miracles, mymind is har dly the touchstone of holy per ception. I certainly
don’t pr etend to consistently achieve a loving perspective of
every situation in my own life. One thing I’m very clear
about, however, is that when I do, life works beautifully. And
when I don’t, things stay stuck. In order to love pur ely, we must sur render our old ways
of thinking. F or most of us, sur rendering anything is diﬃcult. We still think of sur render as failur e, as something you do
when you’ve lost the war. But spiritual sur render, although
passive, is not weak. A ctually, it is str ong. It is a balance to
our aggr ession. Although aggr ession is not bad—it is at the
heart of cr eativity—it needs to be temper ed by love in or der
to be an


  up with suf fering, unless you have truly had enough. And you
won’ t be able to go through with it unless you access the power of the
Now. If you create no more pain for yourself, then you create no more
pain for others. Y ou also no long er contaminate the beautiful Earth, your
inner space, and the collective  human psyche with the nega tivity of
problem-making. If you have ever been in a life-or -death emer gency situation, you will
know that it was n’ t a problem. The mind didn’ t have time  t o fool around
and mak e it into a problem. In a true emer gency, the mind stops; you
become totally present in the Now, and something infinitely more
powerful takes over. This is why there are many reports of ordinary
people suddenly becoming capable of incredibly courageous deeds. Inany emer gency, either you survive or you don’ t. Either way, it is not a
problem. Some people get angry when they hear me say that problems are
illusions. I am threatening to tak e away their sense of who they a re. They
have invested much time in a f alse sense of self. For many years, they
have unconscio usly defined their whole identity in terms of their
problems or their suf fering. Who would they be without it? A great deal of what people sa y, think, or do is actually motivated by
fear, wh ich of course is always linked with having your focus on the
future and being out of touch w ith the Now. As there are no problems in
the Now, there is no fear either. Should a situation arise that you need to deal with now, your action will
be clear  and incisive if it arises  out of present-moment awareness. It is
also mor e likely  to be ef fective. It will not be a reaction coming from the
past conditionin g of your mind but an intuitive response to the situation. In other instances, when the time-bound mind would have reacted, you
will find it more ef fective to do nothing — just stay centered in the Now. A QUANTUM LEAP IN THE EV OLUTION OF
CONSCIOUSNESS
I have had glimpses of this state  of fr eedom fr om mind and time that you
describe, but past and futur e ar e  so overwhelmingly str ong that I cannot
keep them out for long. The time-bound  mode of consciousness is deeply embedded in the
human psyche. But what we are doing here is part of a profound
transformation that is taking place in the collective consciousness of the
planet and beyond: the awaken ing of consciousness from the dream of
matter, form, and separation. Th e ending of time. W e are breaking mind
patterns that have dominated h uman life for eons. Mind patt erns that
have created unimaginable suf fering on a vast scale. I am not using the
word evil. It is more helpful to call it unconsciousness or insanity. This br eaking up of the ol d mode of consciousness or rather
unconsciousness: is it something we have to  do or w ill it happen
anyway? I mean, is this change inevitable? That’ s a question of perspective. The doing and the happening is in fact a
single process; because you are  one with the totality of consciousness,
you cannot separate the two. But there is no absolute guara ntee that
humans will make it. The process isn’ t inevitable or automatic. Y our
cooperation is an essential part of it. However you look at i t, it is a
quantum leap in the evolution of consciousness, as well as our only
chance of survival as a race. THE JOY OF BEING
T o alert you that you have allowed yourself to be taken over by
psychological tim e, you can use  a simple criterion. Ask yourself : Is there
joy, ease, and li ghtness in what I am doing? If there isn’ t, then time is
covering up the present moment, and life is perceived as a burden or a
struggle. If th ere is no joy, ease, or lightness in what you are doing, it does not
necessarily mea n that you need to change what  you are doing. It may be
suf ficient to change the how. “H ow” is alw ays more important than
“what.” See if you can give much more attention to the doing  t han  to the
result that you want to achieve through it. Give your fullest attention to
whatever the moment presents. This implies that you also completely
accept what is, because you cannot give your full attention to something
and at the same time resist it. As soon as you honor the present moment, all unhappiness and struggle
dissolve, and life begins to flow with joy and ease. When you act out of
present-moment awareness, whatever you do becomes imbued with a
sense of quality, care, and love — even the most simple action. So do not be concerned with the fruit of your action — just give attention
to th e action itself. The fruit will come of its own accord. T his is a
powerful spiritu al practice. In the Bhagavad Gita, o ne of the olde st and
most beautiful spiritual teaching s in existence, nonattachment to the fruit
of your action is called Karma Y oga. It is described as the  path of
“consecrated action.”
When th e compulsive striving away from the Now ceases, the joy of
Being fl ows into everything you do. The moment your attention  turns to
the Now, you feel a presence, a stillness, a peace. Y ou no longe r depend
on the future fo r fulfillment and satisfaction — you don’ t look  to it for
salvation. Therefore, you are not attached to the results. Neither failure
nor succ ess has the power to change your inner state of Being. Y ou have
found the life underneath your life situation. In th e ab sence o f psychological  time, your sense of self is deri ved from
Being, not from your personal p ast. Therefore, the psychologica l need to
become anythin g other than wh o you are already is no longer there. In
the worl d, on the level of your  life situation, you may indeed  become
wealthy, knowledgeable, successful, free of this or that, but in th e deeper
dimension of Being you are complete and whole now. In that state of wholeness, wou ld we still be able or willing to pursue
external goals? Of cour se, but you will not have illusory expectations that any thing or
anybody in the future will save you or make you happy. As far as your
life s ituation is c oncerned, there  may be things to be attained or acquired. That’ s th e world of form, of gain and loss. Y et on a deeper leve l you are
already complete, and when you realize that, there is a playful, joyous
ener gy behind what you do. Being free of psychological time, you nolonger pursue your goals with grim determination, driven by fear, anger,
discontent, or the need to become someone. Nor will you remain inactive
through fear of failure, which to the ego is loss of self. When your deeper
sense of  self is d erived from Being, when you are free of “beco ming” as
a ps ychological  need, neither your happiness nor your sense of self
depends on the outcome, and so there is freedom from fear. Y ou don’ t
seek permanenc y where it canno t be found: in the world of form, of gain
and loss, birth and death. Y ou don’ t demand that situations, conditions,
places, or people should make  you happy, and then suf fer when they
don’ t live up to your expectations. Everything is honored, but noth ing matters. Forms are born and  die, yet
you are aware of the eternal underneath the forms. Y ou k now that
“nothing real can be threatened.”3
When th is is your state of Bein g, how can you not succeed? Y ou have
succeeded already. CHAPTER FOUR
M I N D  S T R A T E G I E S  F O R
 A V O I D I N G  T H E  N O W
LOSS OF NOW : THE CORE DELUSION
Even if I comp letely accept that ultimately time is an illusi on, what
differ ence is that going to make in my life? I still have to live in a world
that is completely dominated by time. Intellectual agreement is just another belief and won’ t make much
dif ference to your life. T o reali ze this truth, you need to live it. When
every ce ll of your body is so p resent that it feels vibrant with  life, and
when yo u can feel that life every  moment as the joy of Being, th en it can
be said that you are free of time. But I still have to pay the bills tomorr ow, and I am still going to gr ow old
and die just like everybody else. So how can I ever say that I am fr ee of
time? T omorrow’ s bills are not the p roblem. The dissolution of the physical
body is not


’ s function is lowered by the consum ption of
fluorine (or chlorine) in drinkin g water, iodine is displaced from the gland. This weakens the immune syste m. Then a person’ s physiology is beset by
three types of pathology: (1) it’s unable to produce fever, (2) allergies and
infections result, and (3) food fails to be burned adequately. These three
pathologies result in a lack of energy and the storage of calories asexcessive fat. As shown, fluoridated and/or chlorinated drinking water
becomes the source of such thyroid gland pathology. Another problem  of low thyroid function is the development and deposit
of plaque in the arteries, called arteriosclerosis or hardening of the arteries. This leads to poor blood supply to the heart, the brain, and the extremities. Too often, heart attacks and strokes are the result of arteriosclerosis. Endocrinologist Broda Barnes, M.D., demonstrated that low thyroid
function and heart attacks are directly related. By administer ing thyroid
extract to his affected patients, Dr. Barnes was able to reverse the formation
of arteriosclerosis and overcome their dif ficulties with heart disease. With similar kinds of disease reversal occurring from the ingestion of
thyroid, it becomes obvious why Gerson Therapy patients take thyroid
extract on a regular basis five times per day
In the presence of low thyroid function, moreover, cancer rates go up. Many years ago, in certain areas of the United States, it was noted that an
unusually high number of people suffered from goiters (Graves’ disease). An affected person’ s body enlar ges the thyroid gland in its attempt to help
that gland produce more thyroxine. The reason this problem exists is lack of iodine in the soil and in the diet
of people living in those areas. If adequate iodine is supplied, most enlar ged
glands usually go back to their normal size. It was noted that in these
“goiter belts” around the United States there was also a higher cancer
incidence. In an effort to furnish the population in such goiter belt areas
with iodine, the U.S. government introduced “iodized salt.” Since it is
assumed that everybody consumes salt, the bureaucrats’ thinki ng was that
this iodine addit ion to salt woul d supply the necessary mineral to the entire
population. They were right—goiters almost disappeared after the iodizing
of salt. WHY LUGOL ’S SOLUTION  IS REQUIRED  IN THE GERSON  THERAPY
But iodized salt presents a new problem: as illustrated earlier by the
death of the three-month-old British baby, salt is a damaging and deadly
chemical. Dr. Gerson found that the beginning of all chronic disease is
marked by the loss of potassium from the cell and the invasion  of sodium
chloride, the flavoring chemical  compound that comprises salt. Salt inhibitsenzyme production at the cellular level. Furthermore, salt promotes
excessive cellula r mitosis (cell division). In other words, it prom otes cancer. Obviously, we must avoid taking in salt, and must obtain the body’ s needed
iodine from other sources. In order to resto re the thyroid and basal metabolism as well as the most
important physiological functioning of his patients, the immune  system, Dr.
Gerson used Lugol’ s solution, half-strength. Lugol’ s is a 5 percent solution
of potas sium iodide, iodine, and water. This enables patients as well as
healthy people to obtain iodine without ingesting harmful sodium. TAKING  LIQUID  POTASSIUM  COMPOUND  SOLUTION
Until their blood tests have been analyzed, patients with any history of
cardiac insuf ficiency, episodes of myocardial infarction, transie nt ischemic
attack, or other types of cardiovascular complications should not receive
potassium medicinal ingredients. Otherwise, potassium compound solution
(a liquid) is recommended for use in the Gerson therapeutic program in an
amount of 4 teaspoonfuls (tsp), ten times per day. This dosage represents
approximately 3 1/2 grams or 50 mEq each of potassium acetate, gluconate,
and monophosphate (a total of 14 grams or 150 mEq/day). Gerson patients  presenting themselves with a history of kidney (renal)
insuf ficiency or dysfunction, gastritis, nausea, significant bone  metastasis,
or any indication of bleeding problems should be started with just 1 tsp of
potassium compound solution ten times a day. Dosages may be slowly
increased with the patient maintained under observation by the Gerson
Therapy medical adviser. RIDDING  YOUR DRINKING  WATER OF  FLUORINE AND  CHLORINE
In order  to maintain the norma l thyroid function, it is imperative that
healthy persons, and particularly any Gerson Therapy patients, avoid
chlorine and fluorine, which damage the thyroid gland. If tap water is
chlorinated, the chlorine pollutant can be destroyed by boiling it. But boiling one’s drinking water does not get rid of fluorine’ s toxic
effects. On the contrary, since fluoride is added to water in the form of
sodium fluoride, a salt, boiling the water concentrates the fluoride. Some ofthe wate r evapo rates and less water volume is left to dilute the fluoride
salts. Also, various filter systems are commercially distributed for people who
are aware of water pollution or contamination. Unfortunately, the filters
remove much, but not all of the fluorides. Even a small amount left in the
water is harmful and cannot be tolerated by a seriously ill person. Therefore, if tap water is fluoridated, it should be distilled to remove all the
fluoride salts and make it acceptable for the Gerson patient. It is also
important to use a carbon filter in the water purifier, since certain volatile
fractions, such as commercially manufactured benzenes and other solvents,
pass through the distillation process. A numb er of articles have been published in magazines about the
possible danger of drinking distilled water. It is claimed that distilled water
“leaches” minerals from the body. Such leaching, if it really does occur, is
not a problem. First of all, minerals contained in some spring waters are
inorganic minerals and are poorly absorbed (that’ s why we need to eat
plants: they have  enzymes that convert the inorganic minerals to an organic
form that the human body can easily assimilate). Furthermore, these
inorganic miner als are not in good balance; often they contain too much
sodium and calcium, along with frankly harmful nitrates and nitrites. In
some cases, well-meaning distributors of mineral drinking water and bottled
water even add fluorides to their product. That’ s the wrong thing to do! It must be emph asized that the body’ s requirement for minerals should
not come from drinking water but from fresh fruit, salads, and vegetable
juices. These are amply supplied by the Gerson Therapy diet plan. Now readers may well ask: If Gerson Therapy patients cannot drink
water, why worry about its purity? Here are our answers:
1. While it is true that Gerson patients are not allowed to drink  water,
they are still going to cat soup made with water, drink teas made with
water, and cook some vegetables with a minimal amount of water. 2. More important, patients have three to five coffee enemas daily, made
with water, of course. These healing enemas are extremely important to
help detoxify the liver. But the colon is a highly absorptive organ. Not
only is caffeine absorbed from the coffee enemas, but chemical additives
in the water are easily absorbed, as well. Water used for enemas should
be the purest available.3. The fluoride molecule is a very small and active molecule and is
passed rapidly not only through the colon into the bloodstream, but also
through the skin. The water used for all the needs of the patient,
including soup, teas, cooking, internal enemas, and external washing,
must be free of chlorine and fluorine as well as other pollutants. 4. The water must be purified for any internal purpose. Each time the
American Dental Association and its members recommend that people
ingest fluorine, almost all of us who follow such an erroneous
endorsement become poisoned. Water purification can help eliminate
this. WHY COLD-PRESSED  FLAXSEED  OIL IS INGESTED
Dr. Gerson, in his earlier work with tuberculosis patients and with
persons sufferin g from many other chronic diseases, was very much aware
that these peopl e required some essential fatty acids in their diet. Until he
discovered that cancer patients could not tolerate any fats, he used raw egg
yolks and a little salt-free butter for noncancerous patients. Yet when
tumors in his cancer patients disappeared and he wanted to add some oil,
egg yolks, or butter to the indiv iduals’ nutrition, he found that their cancer
returned. Since other doctors and researchers were not able to observe cured cancer
patients, he had no guidance in regard to this cancer regrowth. Dr. Gerson,
therefore, had to experiment on his own patients. He selected those ill
people who were affected with external cancers (skin malignan cies such as
inflammatory breast disease), those lesions which were easily observed. Then, cautiously, after tumors had already disappeared, he added one or
another nutritional oil to the patient’ s diet


. Stay away
from sour fruits. Similarly, avoid vegetables that are hot (peppers,
for instance), sour, or pungent. Favor those that are mild, sweet,  and
bitter. •   Certa in spices can inflame an already strong pitta. You can imagine
the effect chili peppers and cayenne would have on you, for
instance. In general, Ayurveda recommends that this dosha usespices in moderation. Some spices with cooling properties —
coriander, cardamom, and fennel, to name a few — are fine. fruits
FriendliestEat in
ModerationOkay if Eaten
RarelyAvoid
Apples (sweet)
Applesauce
Apricots (sweet)
Avocados
Berries (sweet)
Cherries (sweet)
Coconut
Dates
Figs
Grapes (red and
purple)
Mangoes (ripe)
Melons
Olives (black)
Oranges (sweet)
Pears
Pineapple (sweet)
Pomegranates
Prunes
Raisins
WatermelonLimes
PapayaKiwi Apples
(sour)
Apricots
(sour)
Bananas
Berries
(sour)
Cherries
(sour)
Cranberries
Grapefruit
Grapes
(green)
Lemons
Mangoes
(green)
Olives
(green)
Oranges
(sour)
Peaches
Persimmons
Pineapple
(sour)
Plums (sour)
Rhubarb  Strawberries
Tamarind
vegetables
FriendliestEat in
ModerationOkay if Eaten
RarelyAvoid
Artichoke
Asparagus
Beets (cooked)
Broccoli
Brussels sprouts
Cabbage
Carrots (cooked)
Cauliflower
Celery
Cilantro
Cucumber
Fennel
Green beans
Jerusalem
artichoke
Kale
Leafy greens
Lettuce
Okra
Parsley
Parsnips
Peas
Peppers (sweet)
Potatoes (white)
Sweet potatoesCarrots
(raw)Corn
Eggplant
Kohlrabi
Spinach (cooked)Beet greens
Beets (raw)
Daikon
radish
Garlic
Green chilies
Horseradish
Mustard
greens
Onions (raw)
Peppers (hot)
Radishes
Spinach
(raw)
Tomatoes
Turnip
greens
Turnipslegumes
FriendliestOkay Once in a
WhileAvoid
Adzuki beans
Black beans
Black-eyed peas
Chickpeas (garbanzo
beans)
Kidney beans
Lentils (brown and
red)
Lima beans
Mung beans (whole
bean)
Mung dal (split  mung
bean)
Navy beans
Peas (dried)
Pinto beans
Soybeans
Soy cheese
Soy milk
Split peas
Tofu
White beansSoy flour
Soy powderSoy sauce
Tur dal (split yellow
lentils)
Urad dal (split black
lentils)
dairy products
FriendliestOkay Once in a
WhileAvoidButter (unsalted)
Cheese (soft, not
aged, unsalted)
Cottage cheese
Cow’ s milk
Ghee
Goat cheese (soft
and unsalted)
Goat’ s milk
Ice creamYogurt (freshly made
and diluted)Butter (salted)
Buttermilk
Cheese (hard)
Sour cream
Yogurt (plain, frozen,
or with fruit)
grains
FriendliestOkay if Eaten
RarelyAvoid
Amaranth
Barley
Cereal (dry)
Couscous
Crackers
Durum wheat flour
Granola
Oat bran
Oats (cooked)
Pancakes
Pasta
Rice (basmati, white,
wild)
Rice cakes
Sago
Spelt
Tapioca  Muesli
Polenta
Rice (brown)Bread (with
yeast)
Buckwheat
Corn
Millet
Oats
Quinoa
RyeWheat
Wheat bran
beverages
Friendliest Drink in Moderation Avoid
Almond milk
Aloe vera juice
Apple juice
Apricot juice
Berry juice (sweet)
Black tea
Blackberry tea
Chamomile tea
Cherry juice
(sweet)
Cool dairy drinks
Grain “cof fee”
Grape juice
Mango juice
Mixed vegetable
juice
Peach nectar
Pear juice
Pomegranate juice
Prune juice
Rice milk
Soy milk
Vegetable bouillonChai (hot spiced milk)
Cinnamon tea
Orange juiceApple cider
Berry juice (sour)
Caffeinated
beverages
Carbonated drinks
Carrot juice
Cherry juice
(sour)
Chocolate milk
Coffee
Cranberry juice
Ginger tea (dry)
Ginseng tea
Grapefruit juice
Iced drinks
Iced tea
Lemonade
Papaya juice
Sour juices
Tomato juice
nutsFriendliest Avoid
Almonds (soaked and peeled) Almonds (with skin)
Black walnuts
Brazil nuts
Cashews
Hazelnuts
Macadamia nuts
Pecans
Pine nuts
Pistachios
Walnuts
seeds
Friendliest Okay Once in a While Avoid
Flax
Popcorn (no salt, buttered)
Psyllium
SunflowerPumpkin Sesameoils
Friendliest (for Internal and
External Use)External Use
OnlyAvoid
Canola
Flaxseed  Avocado
CoconutAlmond
Apricot  Ghee
Olive
Primrose
Soy
Sunflower
WalnutCorn
Safflower
Sesame
sweeteners
Friendliest Okay if Used Rar ely Avoid
Barley malt
Fructose
Fruit-juice concentrate
Maple syrup
Rice syrup
TurbinadoHoney (raw and not processed)
White sugarJaggery
Molasses
kapha
General Guidelines
•   Low-fat milk balances kapha. Make sure you consume it in the way
it should be: boiled, then cooled to room temperature. Adding a
pinch or two of turmeric before boiling reduces the kapha-
generating qualities of even whole milk. •   Kapha is a heavy dosha. Balance it with such light fruits as apples
and pears. Stay away from heavy, juicy, sour fruits. Most vegetables
are good for you, except those that are seen as “sweet” — cucumber
and tomatoes, for instance. •   Kapha is already rich in “sweetness,” so it does not need  sugar -
based products. Y our sweetener of choice should be honey. •   Beans are generally good for kapha, but nuts can aggravate the
heaviness of this dosha; eat them as sparingly as possible. Most
grains will benefit you, but avoid eating too much wheat or rice,
which can increase mucus production and make you feel heavier. •   Rejoice. There is almost no spice that you cannot consume in
abundance. “Hot” spices such as cayenne and black pepper flush out
mucus, thus balancing kapha. Even mild spices will help you digest
and assimilate your food better. fruits
FriendliestEat in
ModerationOkay if Eaten
RarelyAvoid
Apples
Applesauce
Apricots
Berries
Cherries
Cranberries
Peaches
Pears
Persimmons
Pomegranates
Prunes
RaisinsFigs (dried)
Grapes
Lemons
Limes
StrawberriesMangoes Avocados
Bananas
Coconut
Dates
Figs (fresh)
Grapefruit
Kiwi
Melons
Olives (black or
green)
Oranges
Papaya
Pineapple
Plums
Rhubarb
Tamarind
Watermelon
vegetablesFriendliest Avoid
Artichoke
Asparagus
Beet greens
Beets
Broccoli
Brussels sprouts
Cabbage
Carrots
Cauliflower
Celery
Cilantro
Corn
Daikon radish
Eggplant
Fennel
Green beans
Green chilies
Horseradish
Jerusalem artichoke
Kale
Kohlrabi
Leafy greens
Lettuce
Mustard greens
OkraCucumber
Squash (winter)
Sweet potatoes
Tomatoes (raw)
Zucchini
legumes
FriendliestEat in
ModerationAvoid
Adzuki beans  Mung beans (whole Kidney beans  Black beans
Black-eyed peas
Chickpeas (garbanzo
beans)
Lentils (red and
brown)
Lima beans
Navy beans
Peas (dried)
Pinto beans
Soy milk
Split peas
Tur dal (split yellow
lentils)
White beansbeans)
Mung dal (split mung
bean)
Tofu (hot)Soybeans
Soy cheese
Soy flour
Soy powder
S