 you can’t survive
apart from what it seems isn’t part of you—for you absolutely are the air,
the water, the plants, the animals, and everyone else on the planet. Change
your worldview to one that completely understands that when anyone else
is starving or living in poverty, so are you. See yourself in all others and
you’ll find the compassion, love, and willingness that replaces  your belief
in your uniqueness and dif ferentness. Lao-tzu was obviously distressed by the conditions of hardheartedness
and indifference that he observed in ancient China, so he appealed to all to
live honorably through the emulation of the Tao rather than from the ego
perspective of separateness. And now he asks you to change the way you
look at the blatant imbalances in 53rd Verse your world, noting how your
world changes to align with the T ao when you live honorably. Here are his suggestions, which you can apply to your life today:
Make compassion the essential foundation of your personal philosophy. Feeling guilty about what you’ve amassed or wallowing in sadness over
the plight of the starving won’ t change things, but making compassion the
essential founda tion of your philosophy will. This is one of the most
significant ways of initiating the growth of a critical mass. As that mass
grows, kind hearts and actions will realign our planet: Like-minded leaders
will emer ge, and gross inconsistencies will be reduced and eventually
eliminated. Moth er Teresa was an outstanding example of how one person’ sway of seeing the world can change the world itself: “[I]n each [person I
see],” she said, “I see the face of Christ in one of his more distressing
disguises.”
“Walk in the Great Way” by doing charity work or supporting candidates
for public office who embody compassionate action. And vow to make a
difference on a daily basis throughout your life, which might be as simple
as refusi ng to join in denouncing others or catego rizing them as “evil” or
“defective.” After all, so many of the wars that currently rage on our planet
are rooted in religious hatred that perpetuates the imbalances pointed out in
this verse of the T ao Te Ching. In the following  excerpt from the Koran, the great prophet Mohammed
tells the followers of Islam to practice compassionate action. You can use
his teaching to make a daily dif ference during your own life:
Behave beneficently towar d the neighbor
that is a kinsman and the neighbor that is
a stranger and the companion by your side. He who behaves ill towar d his neighbor is not
a believer, nor can ever be one. One who eats his fill while his neighbor
is hungry by his side is not a believer. Do the T ao Now
Make a daily practice of opening your heart in compassion when you see
someone less fortunate than yourself. Give him or her a silent blessing
rather than a thought of scorn, ridicule, blame, or indifference. Do the same
when you learn how many of “them” were killed in any skirm ish—rather
than rejoicing about the dead enemies, say a silent prayer of love and
compassion.Live honorably; it “just [takes] a little sense.”
OceanofPDF.comOceanofPDF.com54th Verse
Whoever is planted in the T ao
will not be r ooted up. Whoever embraces the T ao
will not slip away. Generations honor generations endlessly. Cultivated in the self, virtue is r ealized;
cultivated in the family, virtue overflows;
cultivated in the community, virtue incr eases; cultivated in the state, virtue
abounds. The T ao is everywher e;
it has become everything. To truly see it, see it as it is. In a person, see it as a person;
in a family, see it as a family;
in a country, see it as a country;
in the world, see it as the world. How do I know this is true? By looking inside myself. OceanofPDF.comLiving as If Your Life
Makes a Difference
In this verse of the Tao Te Ching, you’re invited to see your role in the
transformation of the planet. Instead of perceiving yourself as one
insignificant individual among billions of people, you’re urged to see
yourself as the Tao itself. “We Are the World” is everybody’ s theme song. You do make a dif ference! When you live with the joyful awareness that you potentially  have an
infinite effect on the universe, you’ll radiate Tao consciousness. You’ll be
like a wave of energy that illuminates a room—everyone will see the light
and become affected. Those who were unaware of their Tao nature will
notice the difference, and those who were aware—but not living as if their
lives mattered— will be attracted and begin changing. So recognize and live
your life as part of the Great W ay, and help bring balance into the world. In this 54th passage, Lao-tzu is advising you to see your divinity  and revel
in your magnificence. Know that in the silent space within you, where the
Tao animates every breath and thought, your life makes a difference. The
following is what he advises in the language of the 21st century:
Choose an ar ea to concentrate on making a differ ence. Don’ t entertain doubt about your impact on the world; instead, develop a
vision for Earth  and convince yourself that you are perfectly capable of
contributing to this vision, whether it’s grandiose or small. See a world
without hatred, disrespect, or violence; where the environm ent is respected
and cared for; and where cancer, AIDS, starvation, child abuse, weapons of
all kinds, or any other detrimental or demeaning scenarios disappear. The anthropologist Margaret Mead addressed this idea in the following
observation: “Never doubt that a small group of thoughtful, committed
citizens can change the world. Indeed, it’ s the only thing that ever has.”
Realize how much your life matters.It’s said that when a butterfly flaps its wings, that energy flows thousands
of miles away. Therefore, everything you think and do extends outward and
multiplies. Live your life knowin g that the difference you choos e to make is
toward wholeness, not destructiveness. Even if no one sees or
acknowledges it, an act of unkindness contains energy that impacts our
entire universe. And a silent blessing or thought of love toward others
contains a vibration that will be felt throughout the cosmos. William Blake’ s vision expresses this idea:
To see a W orld in a Grain of Sand
And a Heaven in a W ild Flower,
Hold Infinity in the palm of your hand
And Eternity in an hour. Be conscious of how very much you matter to all of creation. Do the T ao Now
Dedicate a day to extending kind thoughts and acts toward your family,
your community, your country, and the world. In your family, encourage
someone who’ s struggling with low self-esteem. In 54th Verse your
community, pick up litter and recycle it without judgment. In your country,
spend a few moments in silent prayer, sending loving energy to those who
are in positions of powe r—then do the same for the world, including any
so-called enemies. OceanofPDF.com55th Verse
He who is in harmony with the T ao
is like a newborn child. Deadly insects will not sting him. Wild beasts will not attack him. Birds of pr ey will not strike him. Bones ar e weak, muscles ar e soft,
yet his grasp is firm. He has not experienced the union of man and woman, but is whole. His manhood is str ong. He scr eams all day without becoming hoarse. This is perfect harmony. To know harmony is to know the changeless;
to know the changeless is to have insight. Things in harmony with the T ao remain;
things that ar e forced gr ow for a while,
but then wither away. This is not the T ao. And whatever is against the T ao soon ceases to be. OceanofPDF.comLiving by
Letting Go
Perhaps you’ve observed people who seem to get all the breaks, appearing
to be impervious to the onslau ghts that wreak havoc in many  lives. For
example, do you know someon e who seldom if ever gets sick, in spite of
spending the flu season in close contact with people who are coughing and
sneezing? How about those who emer ge unscathed in the middle of a crime
spree? You might say that these lucky few seem to have guardian angels
that protect them from the provocations of the symbolic “deadly insects,”
“wild beasts,” and “birds of prey” mentioned in the opening lines of this
passage. But Lao-tzu knows that these men and women are simply in
harmony with the Tao, just as some individuals appear to have the right
people show up in their lives at the right  time, while others seem to have a
knack for making money materialize just when it’ s needed most. Lao-tzu says that we should look to infants, who haven’ t yet taken on the
ego belief that they’re separate from their originating Source. Consequently,
they have what could be considered “magical” powers: They can scream all
day and never lose their voice like a screechin g adult would


 more so in the handwritten additions one encounters with excitement here
and there. The reader will find these printed in the body of the text, surrounded by brackets, since in every
case it was clear precisely where they fell. It is with the thought that Neville's brilliant metaphysics might be, for its students, more vital still that
DeVorss  &  Company  has  brought  out  this  unique  edition  of  The  Power  of  Awareness. A  word  of
appreciation and gratitude is due to Vicki Goddard for her generous assistance. THE POWER OF AWARENESS     Arthur Vergara, Editor
Leave the mirror and change your face. Leave the world alone and change your conceptions of yourself. NEVILLE
Neville - THE  POWER  OF  AWARENESS.doc                                                          Page 5 of 51Chapter One
                        I AM
All things when they are admitted are made manifest by the light: for everything that is made manifest is
light. Eph. 5:13
THE  "light"  is  consciousness. Consciousness  is  one,  manifesting  in  legions  of  forms  or  levels  of
consciousness. There is no one that is not all that is, for consciousness, though expressed in an infinite
series of levels, is not divisional. There is no real separation or gap in consciousness. I AM cannot be
divided. I may conceive myself to be a rich man, a poor man, a beggar man or a thief, but the  center of my
being remains the same regardless of the concept I hold of myself. At the center of manifestation there is
only one I AM manifesting in legions of forms or concepts of itself and "I am that I am." I AM is the self-definition of the absolute, the foundation on which everything rests. I AM is the first
cause-substance. I AM is the self-definition of God. I AM hath sent me unto you. I AM THAT I AM. Be still and know that I AM God. I AM is a feeling of permanent awareness. The very center of consciousness is the feeling of I AM I may
forget who I am, where I am, what I am but I cannot forget that I AM. The awareness of being remains,
regardless of the degree of forgetfulness of who, where, and what I am. I AM is that which, amid unnumbered forms is ever the same. This great discovery of cause reveals that,
good or bad, man is actually the arbiter of his own fate, and that it is his concept of himself that determines
the world in which he lives [and his concept of himself is his reactions to life]*  [*Bracketed material is
explained in the publisher's Px.--Ed. s note. ] In other words. If you are experiencing ill health, knowing the truth about cause, you cannot attribute I Am
the  illness  to  anything  other  than  to  the  particular  arrangement  of  the  basic  cause-substance,  an
arrangement which [was produced by your reactions to life, and] is defined by your concept "I am unwell." This is why you are told "Let the weak man say, 'I am strong' " (Joel 3:10), for by his assumption, the
cause-substance I AM is re-arranged and must, therefore, manifest that which its rearrangement affirms. This principle governs every aspect of your life, be it social, financial, intellectual, or spiritual. I AM is that reality to which, whatever happens, we must turn for an explanation of the phenomena of life. It is I AM's concept of itself that determines the form and scenery of its existence. Everything depends
upon its attitude towards itself; that which it will not affirm as true of itself cannot awaken in its world. That is, your concept of yourself, such as "I am strong," "I am secure," "I am loved," determines the world
in which you live. In other words, when you say, "I am a man, I am a father, I am an American," you are
not defining different I AM's; you  are defining different concepts or arrangements of the one cause-
substance the one I AM. Even in the phenomena of nature, if the tree were articulate it would say, "I am a
tree, an apple tree, a fruitful tree." Neville - THE  POWER  OF  AWARENESS.doc                                                          Page 6 of 51When you know that consciousness is the one and only reality-conceiving itself to be something good, bad,
or indifferent, and becoming that which It conceived itself to be -you are free from the tyranny of second
causes, free from the belief that there are causes outside of your own mind that can affect your life. In the state of consciousness of the individual is found the explanation of the phenomena of life If man s
concept of himself were different, everything m his world would be different. His concept of himself being
what it is, everything in his world must be as It IS. It IS dearly clear that there is only one I AM and you are that I AM. And while I AM is infinite, you, by
your concept of yourself, are displaying only a limited aspect of the infinite I AM. Build thee more stately mansions, O my soul. As the swift seasons roll! Leave thy low-vaulted past! Let
each new temple, nobler than the last. Shut thee from heaven with a dome more vast Till thou at length art
free, Leaving thine outgrown shell by life's unresting sea! Neville - THE  POWER  OF  AWARENESS.doc                                                          Page 7 of 51Chapter Two
                       CONSCIOUSNESS
IT IS only by a change of consciousness, by actually changing your concept of yourself, that you can "build
more  stately  mansions"  the  manifestations  of  higher  and  higher  concepts. (By  manifesting  is  meant
experiencing the results of these concepts in your world.) It is of vital importance to understand clearly just
what consciousness is. The reason lies in the fact that consciousness is the one and only reality, it is the first and only cause -sub
stance of the phenomena of life. Nothing has existence for man save through the consciousness he has of it. Therefore, it is to consciousness you must turn, for it is the only foundation on which the phenomena of life
can be explained. If we accept the idea of a first cause, it would follow that the evolution of that cause could never result in
anything  foreign  to  itself. That  is,  if  the  first  cause-substance  is  light,  all  its  evolutions,  fruits,  and
manifestations would remain light. The first cause-substance being consciousness, all its evolutions, fruits,
and phenomena must remain consciousness. All that could be observed would be a higher or lower form or
variation of the same thing. In other words, if your consciousness is the only reality, it must also be the
only substance. Consequently, what appears to you as circumstances, conditions, and even material objects
are really only the products of your own consciousness. Nature, then, as a thing or a complex of things
external  to  your  mind,  must  be  rejected. You  and  your  environment  cannot  be  regarded  as  existing
separately. You and your world are one. Therefore, you must turn from the objective appearance of things to the subjective center of things, your
consciousness, if you  truly desire  to know  the cause of the phenomena  of life, and how to use this
knowledge to realize your fondest dreams. In the midst of the apparent contradictions, antagonisms, and
contrasts of your life, there is only one principle at work, only your consciousness operating. Difference
does not consist in variety of substance, but in variety of arrangement of the same cause-substance, your
consciousness. The world moves with motiveless necessity. By this is meant that it has no motive of its own, but is under
the necessity of manifesting your concept. Consciousness'(is?) the arrangement of your mind, and your mind is always arranged in the image of all
you believe and consent to as true. The rich man, poor man, beggar man or thief are not different minds,
but different arrangements of the same mind, in the same sense that a piece of steel when magnetized
differs not in substance from its demagnetized state but in the arrangement and order of its molecules. A
single electron revolving in a specified orbit constitutes the unit of magnetism. When a piece of steel or
anything else is demagnetized, the revolving electrons have not stopped. Therefore, the magnetism has not
gone out of existence. There is only a rearrangement of the particles, so that they produce no outside or
perceptible effect. When particles are arranged at random, mixed up in all directions, the substance is said
to be demagnetized but when particles are marshaled in ranks so that a number of them face in one
direction, the substance is a magnet. Magnetism is not generated; it is displayed. Health, wealth, beauty,
and genius are not created; they are only manifested by the arrangement of your mind -that is, by your
concept of yourself [and your concept of yourself is all that you accept and consent to as true. What you
consent to can only be discovered by an uncritical observation of your reactions to life. Your reactions
reveal where you live psychologically; and
Neville - THE


1. 289
A similar situation arose when an epidermal growth factor inhibitor was dissolved
in DMSO and tested in a rodent SCI model. When the inhibitor was compared to the DMSO vehicle, recovery of motor and bladder function was significantly greater in rats treated with DMSO relative to the inhibitor. 290
In the realm where the politics of science exists, it seems an ethical dilemma that
a simple, inexpensive, relatively safe, and highly effective agent like DMSO, which appears to be superior to standard therapy for brain trauma, brain ischemia, spinal injury, and many other traumatic conditions, has not been the object of more meticu-lous and comprehensive clinical studies that can determine the merits of this drug. Since many good therapies throughout the times have languished in obscurity and
apathy until a chance rediscovery has allowed them a second chance at helping con -
trol damage from disease and physical injury, it is hoped that DMSO is one of those drugs that will escape this indifference and be the object of some well-designed,
randomized clinical trials that can determine its place in the history of medicine. The simple molecular structure of DMSO also invites further research into the
possibility of finding other chemically similar molecules that may be even more
powerful and effective than DMSO in treating brain and spinal trauma.188 Dimethyl Sulfoxide (DMSO) in Trauma and Disease
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 you
cannot have it all until you are willing to  give
it all up. Thus, in order to “have” yourself as a man
of peace, you may have to give up the  idea
of yourself as a man who never goes to
war. History has called upon men for  such
decisions. The same is true in the most individual and
the most personal relationships. Life  may
more than once call upon you to prove Who You Are by demonstrating an  aspect of
Who You Are Not. This is not so difficult to understand if you
have lived a few years, though for the
idealistically young it may seem the
ultimate cont radiction. In more mature
retrospection it seems more divine
dichotomy. This does not mean in human relationships
that if you are being hurt, you have to  “hurt
back.” (Nor does it mean so in relationships
between nations.) It simply means  that to
allow another to continually inflict damage
may not be the most loving thing to  do—for
your Self or the other. This should put to rest some pacifist
theories that highest love requires no
forceful  response to what you consider evil. The discussion here tur ns esoteric once
more, because no serious exploration of
this statement can ignore the word “evil,”
and the value judgments it invites. In truth,
there is nothing evil, only objective
phenomena and experience. Yet your very
purpose in life requires you to select from
the growing collection of endless
phenomena a scattered few which you call
evil—for unless you do, you cannot call
yourself, nor anything else, good —and
thus cannot know, or create, your Self. By that which you call evil do you define
yourself —and by that which you call good. The biggest evil would therefore be to
declare nothing evil at all. You exist in this life in the world of the
relative, where one thing can exist only  insofar as it relates to another. This is at
one and the same time both  the function
and the purpose of relationship: to provide
a field of experience within which you find
yourself, define yourself, and —if you
choose —constantly recreate Who You  Are. Choosing to be God -like does not mean
you choose to be a martyr. And it cert ainly
does not mean you choose to be a victim. On your way to mastery —when all
possibility of hurt, damage, and loss is
eliminated —it would be well to recognize
hurt, damage, and loss as part of your
experience,  and decide Who You Are in
relationship to it. Yes, the things that others think, say, or do
will sometimes hurt you —until they do  not
anymore. What will get you from here to there most quickly is total honesty —being
willing to assert, acknowledge, and declare
exactly how you feel about a thing. Say
your truth —kindly, but fully and completely. Live your truth, gently, but totally  and
consistently. Change your truth easily and
quickly when your experience brings  you
new clarity. No one in right mind, least of all God, would
tell you, when you are hurt in a relationship,
to “stand aside from it, cause it to mean
nothing.” If you are now  hurting, it is too late
to cause it to mean nothing. Your task now
is to decide what it  does mean —and to
demonstrate that. For in so doing, you
choose and become  Who You Seek to Be. So I don’t have to be the long -suffering wife
or the belittled husband or the victim of my  relationships in order to render them holy,
or to make me pleasing in the eyes of God? Good grief, of course not. And I don’t have to put up with attacks on
my dignity, assaults on my pride, damage
to my  psyche, and wounds to my heart in
order to say that I “gave it my best” in a
relationship; “did  my duty” or “met my
obligation” in the eyes of God and man? Not for one minute. Then, pray God, tell m e—what promises
should I make in relationship; what
agreements  must I keep? What obligations
do relationships carry? What guidelines
should I seek? The answer is the answer you cannot
hear—for it leaves you without guidelines
and renders null and void ever y agreement in the moment you make it. The answer is:
you have no obligation. Neither in
relationship, nor in all of life. No obligation? No obligation. Nor any restriction or
limitation, nor any guidelines or rules. Nor
are you bound by any circumstances or
situations, nor constrained by any code or
law. Nor are you punishable for any
offense, nor capable of any —for there is no
such  thing as being “offensive” in the eyes
of God. I’ve heard this before —this “there are no
rules” kind of religion. That’s spir itual
anarchy. I  don’t see how that can work. There is no way it cannot work —if you are
about the business of creating your Self. If,
on the other hand, you imagine yourself to be about the task of trying to be what
someone else wants you to be, the
absenc e of rules or guidelines might indeed
make things difficult. Yet the thinking mind begs to ask: if God
has a way She wants me to be, why didn’t
She simply create me that way to begin
with? Why all this struggle for me to
“overcome” who I am in order for me  to
become what God wants me to be? This
the probing mind demands to know —and
rightly so, for it is a proper inquiry. The religionists would have you believe
that I created you as less than Who I Am so
that you could have the chance to become
as Who I Am, working against all odds —
and, I might add, against every natural
tendency I am supposed to have given you. Among these so -called natural tendencies
is the tendency to sin. You are taught that
you were born in sin, that you will die in sin,
and that to sin is your nature. One of your religions even teaches you that
you can do nothing about this. Your own
actions are irrelevant and meaningless. It is
arrogant to think that by some action of
yours you can “get to heaven.” There is
only one way to heaven (salvation) and that
is through no undertaking of your own, but
through the grace granted you by God
through acceptance of His Son as your
intermediary. Once this is done you are “saved.” Until it
is done, nothing that you do —not the life
you live, not the  choices you make, not
anything you undertake of your own will in
an effort to improve yourself or render you worthy —has any effect, bears any
influence. You are incapable of rendering
yourself worthy, because you are  inherently
unworthy. You were created that way. Why? God only knows. Perhaps He made
a mistake. Perhaps He didn’t get it right. Maybe He wishes He could have it all to do
over again. But there it is. What to do...
You’re making mock of me. No. You are making mock of Me. You are
saying that I, God, made inherently
imperfect beings, then have demanded of
them to be perfect, or face damnation. You are saying then that, somewhere
several thousand years into the world’s
experience, I relented, saying that from
then on you didn’t necessarily have to be
good, you simply had to feel bad when you were not being good, and accept as your
savior the One Being who could always be
perfect, thus satisfying My hunger for
perfection. You are saying that My Son —
who you call the One Perfect One —has
saved you from your own imperfection —
the imperfection I gave you. In other words, God’s Son has saved you
from what His Father did. This is how you —many of you —say I’ve set
it up. Now who is mocking whom? That is the second time in this book you
seem to have launched a frontal attack on
fundamentalist Christianity. I am surprised. You have chosen the word “attack.” I am
simply engaging the issue. And the issue,
by the way, is not “fundamentalist
Christianity,” as you put it. It is the entire nature of  God, and of God’s relationship to
man. The question comes up here because we
were discussing the matter of obligations —
in relationships and in life itself. You cannot believe in an obligation -less
relationship because you cannot accept
who and what you rea lly are. You call a life
of complete freedom “spiritual anarchy.” I
call it God’s great promise. It is only within the context of this promise
that God’s great plan can be complete d.
You have no obligation in relationship. You
have only opportunity. Opport unity, not obligation, is the
cornerstone of religion, the basis of all
spirituality. So long as you see it the other
way around, you will have missed the point. Relationship —your relationship to all
things —was created as your perfect tool in


 any attempt to
change t he feelin g. When you st op wanting to get rid of the feel ing, and you stop
resisting it, the ener gy will be released and the feeling can disappear. “If you stop resisting an emotion, it cannot stand.”
Rupert Spira, fr om the talk “Rest in Y our Being”W e’ve convince d ourselves that if we resist bad feelings we ma ke them go away,
but instead we are guaranteein g that we will experience them  over and over
again. A s the psychiatrist Carl Jung said, “Whatever you resist, persists.” T ake
away re sistance and any negative feeling, no matter how strong, passes through
the body quickly. My teacher showed me that when you place the palm of your hand against
someone else’ s palm and each of you push against the other ’ s hand, you will feel
resistance. If the other person s tops pushing with their hand, immediately both
hands drop. If you can, experiment with this with a friend or family member,
because experiencing it for yourself will make it crystal clear. This is exactly
what happens when you stop resisting a negative emotion—it drops away. T o stop resisting a negative fee ling, you have to allow  th e feeling to b e present
without trying to change it. Just be awar e  of the feeling. Relax and don ’ t tense up
against i t, because that’ s resisting it. Ironically, you let the feeling go by relaxing
and allowing it to be there, without wanting to change it or get rid of it, without
wanting to make it dif ferent or d o anything about it. Let the feeling be there, and
that allows the ener gy of it to b e released. It’ s the very opposi te to what we’ve
always done, which explains why we have so many suppressed negative
emotions. “Resistance is quite insidious. It’ s one of the main things th at stop us from
having, doing, and being what we want in life.”
Hale Dwoskin, fr om  The Sedona Method
The ene r gy behi nd a negative f eeling will naturally release when you allow the
feeling to be present. It’ s an automatic process. All you have to do is be aware of
the feeling, allow it to be present, and not try to push it away, change it, control
it, or get rid of it. When you fully allow the feeling, the ener gy of the feeling
passes very quickly and at the s ame time it takes a big chunk of the suppressed
feeling with it. For example, if you don’ t resist an angry feeling when it appears
and you  allow it to be present, it will quickly move through you, taking with it
some of the original anger that you suppressed early in your life. “Don’ t be afraid of feelings—let them come up and be released.”
Shakti Caterina Maggi
When we notice a feeling and allow it to be just as it is, we’re no longer
suppressing or repressing it. W e’ve finally begun to free the suppressed feeling. Even a bout of extreme anger can fall away in under a minute if we are simply
aware of it, allow it to be there, and don’ t resist it. “When we strongly identify wit h negative emotions, rather than observing them,
they can very quickly drain our ener gy supply. By remaining present and learning
how to dis-identify from the emotions, we can reclaim control of our ener gy
supply which then becomes available to enhance our life experience.”
David Bingham
The follo wing practices I’m about to share are the most ef fective methods I know
of to permanently release negative feelings, including all of the suppressed
negative feeling s that you have  accrued throughout your whole life. And when
they’ve gone, you won’ t be af fected by negative feelings the way you once were,
your he alth will skyrocket, and so will your finances, your relationships, andyour entire life. Even better, once the negative feelings are all gone, you will be
standing unimpe ded in the joy and happiness of Infinite A wa reness. Whatever
you want will ap pear in your life ef fortlessly. Y ou will be having the experience
of a human being while being the Infinite Being that you actually are. “When everything that can be let go of is let go of, what remains is what we
desire above all else.”
Rupert Spira, fr om  The Ashes of Love
W elcoming
The brilliant teacher and ex-physicist Francis Lucille describes one method of
releasing negativ e feelings as “welcoming.” W elcoming has proven to be one of
the most powerful practices I have ever done in my life. This practice eradicates
negative feelings once and for all. (It’ s also worth noting that the situation or circumstance that caused the negative
feeling in the first place will also change when you welcome the negative feeling. This is due to you releasing the feeling you have about the situation.) W elcoming is the opposite of resisting. Resistance says to a negative feeling,
“No, I don’ t want this!” And welcoming says, “Y es, you are welcome here.”
A wareness is always welcomin g of everything. No negative f eeling, no matter
how strong, can stand up against the welcoming of A waren ess. In fact, no
negativity whatsoever can stand up against the welcoming of A wareness. It s eems counterintuitive to w elcome something you don’ t want, but it’ s
resistance that holds what you don’ t want to you, and welcoming stops you from
resisting! It can be challenging n ot to resist or tense up against a  negative feeling,
but when you open your atten tion and welcome the feeling, miraculously the
resistance ceases, and the negative feeling—which is just ener gy—dissolves. The
situation that you were resisting will then be able to change. Remember, opening your attention is like zooming out with a camera lens so
you’re n ot focused on any detail  with your mind. Make sure that you don’ t focus
into the feeling. That will make it stronger, because the mind incr eases  anything
we focus on. Notice the feeling, but don’ t focus into it. Keep your attention wide. T eacher Hale Dwoskin suggests that, in the beginning, it can b e helpful to open
your arms out to  the side of your body when you open your atte ntion. Open your
arms as though you are welcoming somebody you love whom you’re about to
embrace. This helps you open your heart (we have a tendency to keep the heart
area of our body per manently contracted, without realizing we’re doing it). I
consciously open my heart when I welcome anything in life that I do not want. My teacher says that when we’re welcoming, we are bein g our true self,
A wareness, beca use welcoming is our very nature. In fact, the In finite A wareness
that you  are is so welcoming that negative feelings can’ t possi bly remain in its
presence. Quite simply, when you welcome anything negative, you allow it to
dissolve back into its source— Y ou, A wareness! And so when you welcome a
negative feeling you are tapping into your infinite power to dissolve it.T eacher Francis  Lucille says tha t as we become more establish ed in welcoming,
we realize that w elcoming is not really an activity of its own; r ather, welcoming
stops the  activity  of resistance. I nitially we think that welcoming is something we
do, and as we practice it more, we realize that it’ s actually stopping  us from
doing something many of us do automatically—resisting. “The fee ling eva porates because  it’ s only ener gy, so when a fee ling arises, notice
it is only ener gy and welcome it. It has arisen because you’re ready to be free of
it.”
My teacher
What Hurts Y ou, Blesses Y ou
Some ye ars ago, I found myself in a state of depression. At that time I didn’ t
know most of the things that I’m sharing in this book, but fo rtunately, I knew
how I had brought about depression. My daughter was very  sick at the time and I
feared for her l ife, and I had one terrifying thought after another. Because I
believed those fearful thoughts, in a few months they sent me sp iraling down into
depression. “Feelings like anger or sadness exist only to alert you to the  fact that you’re
believing your own stories.”
Byr on Katie, fr om  A Mind at Home with Itself
T o lift myself ou t of the depress ion I tried to think positive thoughts and thoughts
of gratit ude, but  what I discovered is that our thoughts have ve ry little power in
the depths of depression. It’ s a safety mechanism that protects us from our
thoughts manife sting when we’re down really low in despair or depression. So,
with the failure of my usual way to turn things around, I had to find another way. I de cided that i f I couldn’ t ov erride the depression with positive thoughts, I
would ju st stop  resisting the de pression, because I knew that “what you resist
persists.” So I c losed my eyes and focused inside my body where the depression
seemed


 or yogurt. Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 283Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comApple-Sweet Potato Pudding
1 sweet potato, boiled, peeled and sliced
1 apple, raw, peeled and sliced
1 tsp. raisins
1/2 cup bread crumbs
1 tsp. sugar
1/2 cup orange juice
3 tsp. yogurt
Place sweet potato slices in baking dish with apple slices and raisins spread with bread
crumbs, sugar and orange juice. Bake in oven at 350° F (177° C) for 30 minutes. Serve
hot with yogurt. Banana (Broiled)
1 banana
1 tsp. sugar
lemon juice
Cut banana in half lengthwise and add sugar and a few drops of lemon. Place in pan and broil
under low flame in its skin for 10 minutes. Serve hot. Cherries (Stewed)
1/2 lb. cherries, stemmed
1 tsp. potato starch
2 tsp. cold water
2 tsp. sugar
Place cherries in saucepan with water to cover. Cook 10 minutes over low flame. Add potato
starch dissolved in cold water. Add to boiling cherries. Cook 2 minutes longer. Chill and serve. (Cherries are particularly healthful and are best enjoyed raw.) Currants
1/4 lb. red currants
3 tsp. sugar
yogurt
Clean currants thoroughly before removing stems. Place in dish, add sugar and serve. Yogurt,
sweetened with sugar, may be used for sauce. Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 284Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comFruit Combination
3 cups fresh cherries and apricots, halved, sliced and pitted
2 cups water
1/2 cup sugar
2 tsp. cornstarch, dissolved in 1/3 cup cold water
Place fruit with water and sugar in saucepan. Boil gently and slowly for 10 minutes. Add
cornstarch. Cook 3 minutes longer. Cool and serve. Glazed Pear Halves
4-5 ripe pears, halved and cored
4 oz. water
4 tbsp. honey (or sucanat, an organic dried cane sugar)
Cut ripe pears into halves, and core. Add water to honey (or sucanat) and mix well. Place pear
halves in baking dish and pour sugar mixture over them. Bake in slow oven at 250° F (121° C)
until done. Baste with juice if necessary. Oatmeal Cake
4 cup oatmeal (dry oats)
2 carrots, grated or blended
honey and raisins (as desired)
Combine all the above ingredients (except yogurt) in a baking dish. Put in the oven without a lid
and bake for 45 minutes at 250° F (121° C). Serve with yogurt. Peaches
1/2 lb. peaches, skinned
2 tsp. sugar
Place peaches in boiling water for 1/2 minute, drain and peel. Cut in halves. Remove pits and
place in saucepan with boiling water to half cover fruit level. Cover. Simmer for 10 minutes. Cool. Add sugar and serve chilled. Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 285Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comPears
1 large pear, peeled, cored and halved
1 tsp. sugar
Place pear halves in saucepan with water to half cover. Add sugar and cook for 20 minutes
Plums
1/2 lb. plums, halved and pitted (or leave whole)
2 tsp. sugar
Cut plums in half and remove pits. (Plums can also be cooked whole.) Place in
saucepan with water to cover. Cook 15 minutes. Remove, cool and add sugar. Serve
chilled. Prune and Banana Whip
1 cup dried prunes, soaked and cooked
2 small bananas, mashed
juice of 1/4 lemon
1 tsp. sugar
Whip all ingredients together thoroughly and put in refrigerator for 1 hour. May be served in
slices decorated with sweetened yogurt. Prunes and Apricots (Dried)
1/2 lb. prunes
1/2 lb. apricots
1/3 cup barley
Soak prunes and apricots overnight in water to cover. Use same water and boil with barley. Cool
and serve. Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 286Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comADDITIONAL READING:
Dying to Have Known  (DVD) - A Documentary Film by Stephen Kroschel
Filmmaker, Stephen Kroschel, sets out to find hard evidence of the effectiveness of the Gerson Therapy, a
long-suppressed natual cancer treatment. His travels take him across both the Atlantic and Pacific Oceans,
from upstate New York to San Diego to Alaska, from Japan to Holland and Mexico. In the end, he presents
the testimony of patients, scientists, surgeons and nutritionists, who testify to the effectiveness of the Gerson
Therapy and shows the hard scientific evidence to back up their claims. Click Here to Order DVD: $24.95
A Cancer Therapy: Results of 50 Cases  - Max Gerson, M.D. This is Dr. Gerson’s landmark book, the work of a true medical genius. In it, Gerson details the therapy, its
history and development through 1958. Case histories, X-rays, photographs. Click Here to Order $19.95
Dr. Max Gerson, Healing the Hopeless  - Howard Straus. The first definitive biography of Dr. Max Gerson from his early years in Germany, through his stunning medical
discoveries, flight from Nazism and battles with the American medical establishment. Thoroughly documented,
over 20 photographs. Click Here to Order $19.95
A Time to Heal - Beata Bishop. Beata Bishop, a novelist and writer for the BBC, received a diagnosis of malignant late stage melanoma
— normally a death sentence. When she met Charlotte Gerson’s daughter in London, she settled on the Gerson
Therapy. This is the moving story of her complete recovery, over 20 years ago. Bishop is alive and well today. Click Here to Order $12.95
The Gerson Miracle  (DVD) - Stephen Kroschel. This award-winning documentary about the Gerson Therapy is a powerful statement of the Therapy’s
effectiveness. Cured patients, why we are ill, how we can recover. 91 minutes, color. A “must have!”
Click Here to Order DVD: $24.95
All books and videos can be ordered from: Charlotte Gerson 355 Greenwood Place, Bonita, CA  91902 (619)
656 2504 or email: charlotte@charlottegerson.com. Other related books, audio and video tapes available from The Gerson Institute, 1572 Second Ave., San Diego,
CA 92101 Tel. : (888) 4-GERSON • www.gerson.org<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Simmer until done. When done, there should be no water left. Mash with enough yogurt to
make smooth. Mashed Potatoes and Chard
1 bunch green (or red) chard
4-5 tbsp. water (or soup stock)
3 large (or 4 medium) potatoes, peeled and cubed
6-8 oz. yogurt
Shred the chard and put in pan. Add water (or soup stock; see “ ‘Special Soup’ or ‘Hippocrates
Soup ’” in Chapter 12, “Preparing Food and Juices—The Basic Rules”) and start to boil. When
boiling, turn down to simmer. Meanwhile, peel potatoes, cube and place on top of the chard. Let
simmer until potatoes are soft and done. Remove water if any remains, and add yogurt. Mash all
together. Add a little more yogurt if the mixture is too dry. Variation: The same recipe can be used with kale. When using kale, strip out central
stems before shredding into pan. Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author. Page 266Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www. thegersonway. comMashed Potatoes Gerson® Style
Preparation time: 10 minutes
Cooking time: 35 minutes
potatoes, peeled and cut into pieces
onion, peeled and chopped small
water
Place potatoes and onions in a pot. Add just enough water to reach the vegetables half-way
up. Cover, bring to boil


 divi-
sion and restoration of the inner structures of
the cell can’t be carried out fully, and radia-
tion further exacerbates i t.
4. According to practical research, radiation
and radionucleotides are removed from the
human body in just 12 -14 days of water  fast-
ing or 5 -7 days of dry fasting. This makes a
person lose much less weight than during a
normal fast. As a result of the afor emen-
tioned processes, that occur during fasting,
the problems of radioactive exposure are
completely solved. And indeed, after
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frChernobyl, academician A. I. Vorobyov21 de-
cided to employ fasting in treating people
stricken by acute radiation sickness (when u l-
cers appear in the gastrointestinal tract). Bone marrow transplantation and use of
powerful antibiotic therapy are nearly hope-
less in such cases, but thanks to fasting, the
affected people restored their health. For the
first time in the world practice, t he fasting
method helped in the case where other, most

21 Andrei Ivanovich Vorobyov (born November 1, 1928, Moscow)
is a Soviet and Russian hematologist, academician of the USSR
Academy of Medical Sciences (1986) and RAS (2000), professor,
doctor of medical sciences, director of the Research Institute of He-
matology and Intensive Care,  head of the department hematology
and intensive care of the Russian Medical Academy of Postgraduate
Education (RMAPO). He has been the First Minister of Health of
the Russian Federation. Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frinnovative (American, Japanese) treatment
options proved to be powerless! And it’s no
wonder, since these treatment options are the
fruit of artificial conclusions, while fasting is
a natural process t hat has nothing in com-
mon with them. After this introduction, let’s pass on to the
main question — why are fasts conducted at spe-
cific times of the year? If we combine the dates
when fasts are conducted and astrological signs,
then we’ll see that three out  of the four fasts fall
on ‘Fire Signs’. The Nativity Fast (40 days) falls
on Sagittarius. Great Lent (48 days) falls on Ar-
ies. The Uspensky Fast (14 days) fall on Leo. The
length of the Apostles’ Fast is not constant and
varies between 8 and 42 days. This  variation is
caused by adjustment to natural rhythms. In
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.fryears of the active sun, when there’s a lot of en-
ergy, its duration increases. In cold years, on the
contrary, the length of this fast shortens. There’s
no ad -libbing — everything happens according
to nature’s laws. In the above -mentioned peri-
ods, an increased amount of energy reaches the
Earth from space. This energy, which works like
radioactive energy, can disrupt the organism’s
function. Remember A. L. Chizhevsky’s22 work
The Earthly Echo of the Solar Storms,  and a lot
will be clarified immediately. 22 Alexander Leonidovich Chizhevsky  (1897 – 1964) was a  So-
viet-era interdisciplinary  scientist, a  biophysicist  who founded " he-
liobiology " (study of the sun's effect on biology) and "aero -ioniza-
tion" (study of effect of ionization of air on biological en tities). He
also was noted for his work in  "cosmo- biology", biological
rhythms  and hematology. Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frIf you fast during this time, then cosmic energy
and an increased amount of solar energy will go
towards creation, intensifying biosynthesis. If
you still continue eating, then the energy won’t
assimil ate and will cause damage to your cells,
and free radicals will inhibit the cell’s function,
undermining the living potential of the whole
organism. But at the same time, bacteria and vi-
ruses convert to active state and successfully at-
tack the weakened org anism due to the abun-
dance of energy. It is exactly at this time that flu
(spring and the beginning of winter) and cholera
(summer) epidemics may be observed all over
the world. In years of active sun, these processes
are of such a pronounced nature, that in the
Middle Ages the majority of the European pop-
ulation died out because of it! You can fast
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frduring another time of the year, but the combi-
nation of increased natural energy and fasting
produces the best effect, activating the ‘fire prin-
ciple’, which is  suppressed during fasting. An-
cient sages took absolutely everything into ac-
count and gave the best recommendations, we
only have to follow them. Protection against adverse environmental
factors
Along with our own toxins, which are pro-
duced inside the organism, the toxic substances
from the chemicals that have infested our daily
lives, from our poisoned atmosphere, from our
water and our food, are removed from the body
during fasting. However, this was to be expected. In our environmental conditions, it’s impossible
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frto not consider these facts. But fasting also pro-
duces an excellent preventive effect. For a long
time after the end of a dry fast, the highest pro-
tective potential is maintained, durin g periodic
fasting a person becomes almost invulnerable to
nitrates, phenols, sulphur dioxide and nuclear
power stations. Prevention of oncological diseases
When I was studying calorie restriction therapy
with Professor Y. S. Nikolayev, he told me about
a curious experiment. Students of Stavropol
Medical Institute divided 120 white rats into 4
groups. The first group was the control group, and the
remaining three were subjected to a 3 -day-long
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frfast. The first of these three were inoculated with
sarcoma before the fast, the second — during the
fast, and the third — after it. All the control
group members who hadn’t fasted, died. Half of
the 30 animals that had been inoculated with
sarcoma before the experiment a half died, out
of the 30 ones that had been injected during the
fasting a third did. All those who have been in-
jected after the fasting survived. As I’ve already
written, during dry fasting the strongest, most
viable cells survive, that’s why even short -term
dry fasts are a serious preventive t reatment
against malignant tumors. Another marvelous
impact of fasting was recorded by American sci-
entists. They studied the impact of fasting on the
development of severe forms of cancer. The ani-
mals were divided into two groups — the
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frexperimental group and the control group. The
rats in the control group were subjected to radi-
ation. The dose was chosen so that it wouldn’t
cause a quick death, but 2 -3 weeks after the irra-
diation every member of the group had blood
cancer. The experimental group was luckier. Prior to irradiation, the animals underwent a full
fast. You may think that the organism weakened
by fasting should react even more acutely to this
negative influence, and the sickness should be
more severe. But the results were exactly the op-
posite! Com pared to the control group, the ex-
perimental group had 70 % fewer sick rats. 8.8. Renewal of the organism’s energy
As I’ve already written, water is one of the best
carrier of energy information. This is achieved
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frthrough water’s unique molecular compositi on
and variability of its cluster structure. It was also
proven by scientists that, long before any symp-
toms of illness appear, local areas of ‘heavy’ wa-
ter, water with irregular structure, or  pathologi-
cal zones, are formed in the human organism. Any kind of evil eye,


am	Magic
(Ready	in	about	10	minutes	|	Servings	2)

Ingredients

1. 3	pears,	cored

1. 2	carrots,	trimmed

1. 1	medium-sized	yam,	peeled

1. 1/2	teaspoon	vanilla	extract

Directions

1. First	of	all,	process	the	pears	through	an	electronic	juicer	according	to	the
manufacturer’s	instructions. 2. Add	the	carrots,	followed	by	the	yam	and	vanilla	extract. Shake	before
serving. 3. The	juice	is	a	rich	source	of	vitamin	K	which	is	good	for	your	heart	and
bone	health. Enjoy!Cucumber	and	Carrot	Cocktail
(Ready	in	about	10	minutes	|	Servings	2)

Ingredients

1. 1	cucumber

1. 1	apple,	cored

1. 1	carrot

1. 1/2	head	lettuce

1. Water	to	make	1	cup	juice

Directions

1. Juice	the	ingredients	and	serve	over	ice	cubes. 2. This	healthy	juice	is	loaded	with	vitamins	A	and	vitamin	C,	as	well	as	the
antioxidants.Cabbage	Apple	Cocktail
(Ready	in	about	10	minutes	|	Servings	2)

Ingredients

1. 1	stalk	celery	with	leaves

1. 1⁄4	head	green	cabbage

1. 1	medium	apple,	cored

1. 1	lemon,	peeled

1. 1⁄2-inch	piece	ginger

1. 1⁄2	cup	parsley

1. 10	collard	leaves

Directions

1. Process	the	celery,

cabbage	and	apple	through	an	electronic	juicer
according	to	the	manufacturer’s	directions. 2. Add	the	rest	of	the	ingredients. Serve	over	ice. 3. This	cocktail	is	great	for	weight	loss.ICED	TEA	RECIPESOrange	and	Lemon	Iced	Tea
(Ready	in	about	1	hour	10	minutes	|	Servings	16)

Ingredients

1. 4	green	tea	bags

1. 4	orange	tea	bags

1. 6	cups	boiling	water

1. 1	(12-ounce)	can	frozen	lemonade	concentrate

1. 1/2	lemon,	juiced

1. 1/2	cup	honey

1. Cold	water,	as	needed

Directions

1. Place	tea	bags	in	a	1-gallon	glass	jar. Now	pour	boiling	water	over	tea	bags;
then,	steep	for	15	to	30	minutes. 2. Remove	tea	bags	and	stir	in	lemonade

concentrate,	lemon	juice,	and	honey. 3. Fill	your	jar	with	cold	water. Afterwards,	allow	to	chill	in	the	refrigerator. Serve	well-chilled	and	enjoy!Maple	Raspberry	Tea
(Ready	in	about	15	minutes	|	Servings	10)

Ingredients

1. 1	gallon	water

1. 3	tea	bags

1. 1	cup	fresh	raspberries

1. 2	tablespoons	maple	syrup

1. 1/2	cup	powdered	lemonade	mix

Directions

1. In	a	large-sized	saucepan,	bring	the	water	to	a	boil. Add	tea	bags	and
raspberries. 2. Allow	this	mixture	to	steep	for	about	5	minutes;	remove	tea	bags;	now	add
the	maple	syrup	and	lemonade	mix	and	stir	until	it	is	dissolved. 3. Allow	to	cool	in	your	fridge	and	serve	over	ice	cubes.Classic	Lime	Iced	Tea
(Ready	in	about	1	hour	10	minutes	|	Servings	8)

Ingredients

1. 8	cups	water

1. 3	orange	pekoe	tea	bags

1. 1/2	cup	lime	juice

1. Honey,	to	taste

Directions

1. In	a	saucepan,	heat	8	cups	water	to	a	rapid	boil. Then,	drop	in	the	tea	bags
and	remove	from	heat. Now	cover	and	let	steep	at	least	1	hour. 2. In	a	large	glass	jar,	combine	the	steeped	tea	with	lime	juice	and	honey. Refrigerate	until	chilled	and	serve	over	ice	if	desired.Mint	Lemonade	Iced	Tea
(Ready	in	about	25	minutes	|	Servings	12)

Ingredients

1. 3	tablespoons	fresh	mint	leaves,	crushed

1. 1	tablespoon	fresh	sage	leaves,	crushed

1. 1	quart	boiling	water

1. 1/2	cup	instant	iced	tea	powder

1. 2	quarts	water

1. 1	(6-ounce)	can	lemonade	concentrate,	thawed

1. 1/4	cup	honey

Directions

1. In	a	pitcher,	combine	the	mint	leaves,	sage	leaves,	boiling	water,	and	tea
powder. Stir	to	combine	well	and	let	stand	for	15	minutes. 2. Add	the	cold	water,	lemonade	concentrate,	and	honey. Strain	out	mint	and
sage	leaves	and	serve	your	tea	over	ice.Mom’s	Cranberry	Tea
(Ready	in	about	35	minutes	|	Servings	12)

Ingredients

1. 1	gallon	water

1. 13	tea	bags

1. 1	(12-ounce)	can	cranberry	juice	concentrate

Directions

1. Bring	water	to	a	boil	in	a	large-sized	pot. 2. Now	add	tea	bags	and	let	steep	until	desired	strength	is	reached. Pour	in
cranberry	juice	and	stir	to	combine. Sweeten	with	agave	nectar	or	the	other
natural	sweetener	of	choice. 3. Serve	well-chilled	and	enjoy!Peach	Iced	Tea
(Ready	in	about	1	hour	10	minutes	|	Servings	8)

Ingredients

1. 1	peach,	pitted	and	sliced

1. 1	tangerine,	peeled	and	segmented

1. 1	tablespoon	agave	syrup,	or	to	taste

1. 8	cups	boiling	water

1. 4	Grey	tea	bags

Directions

1. Place	peach,	tangerine,	and	agave	syrup	in	a	pitcher. 2. Next,	mash	your	fruit	with	a	wooden	spoon;	add	boiling	water	and	Grey	tea
bags;	stir	to	combine. Serve	well	chilled. Enjoy	and	stay	hydrated!Peppermint	Orange	Tea
(Ready	in	about	40	minutes	|	Servings	8)

Ingredients

1. 1	quart	water

1. 1	blood	orange,	peeled	and	segmented

1. 6	tea	bags	of	choice

1. 1	peppermint	tea	bag

1. 1/4	cup	frozen	lemonade	concentrate

Directions

1. Bring	the	water	to	a	boil	in	a	large	pot	over	high	heat;	add	orange	and	tea
bags. 2. Then,	allow	it	to	slowly	steep	for	30	minutes	to	1	hour. After	that,	remove
tea	bag	and	stir	in	the	lemonade	concentrate. Drink	well	chilled.Lime	Cucumber	Iced	Tea
(Ready	in	about	2	hours	20	minutes	|	Servings	8)

Ingredients

1. 2	quarts	boiling	water

1. 5	tea	bags

1. 1/2	cup	cucumber,	sliced

1. 2	limes,	sliced,	or	as	desired

1. 1/4	cup	wildflower	honey

Directions

1. Pour	boiling	water	into	a	pitcher. 2. Add	the	remaining	ingredients. 3. Refrigerate	it	for	about	2	hours	or	until	flavors	have	infused. Serve	well
chilled.Mint	C


 7 3 5 2 1 3 6 3 0
( e b o o k )
S u b j e c t s :  L C S H :  B r e a t h i n g  e x e r c i s e s. |  R e s p i r a t i o n. C l a s s i f i c a t i o n :  L C C  R A 7 8 2 . N 4 7  2 0 2 0  ( p r i n t )  |  L C C  R A 7 8 2  ( e b o o k )  |  D D C  6 1 3 /. 1 9 2 — d c 2 3
L C  r e c o r d  a v a i l a b l e  a t  h t t p s : / / l c c n. l o c. g o v / 2 0 1 9 0 5 0 8 6 3
L C  e b o o k  r e c o r d  a v a i l a b l e  a t  h t t p s : / / l c c n. l o c. g o v / 2 0 1 9 0 5 0 8 6 4
N e i t h e r  t h e  p u b l i s h e r  n o r  t h e  a u t h o r  i s  e n g a g e d  i n  r e n d e r i n g  p r o f e s s i o n a l  a d v i c e  o r  s e r v i c e s  t o  t h e  i n d i v i d u a l  r e a d e r. T h e  i d e a s,
p r o c e d u r e s,  a n d  s u g g e s t i o n s  c o n t a i n e d  i n  t h i s  b o o k  a r e  n o t  i n t e n d e d  a s  a  s u b s t i t u t e  f o r  c o n s u l t i n g  w i t h  y o u r  p h y s i c i a n. A l l  m a t t e r s
r e g a r d i n g  y o u r  h e a l t h  r e q u i r e  m e d i c a l  s u p e r v i s i o n. N e i t h e r  t h e  a u t h o r  n o r  t h e  p u b l i s h e r  s h a l l  b e  l i a b l e  o r  r e s p o n s i b l e  f o r  a n y  l o s s
o r  d a m a g e  a l l e g e d l y  a r i s i n g  f r o m  a n y  i n f o r m a t i o n  o r  s u g g e s t i o n  i n  t h i s  b o o k. W h i l e  t h e  a u t h o r  h a s  m a d e  e v e r y  e f f o r t  t o  p r o v i d e  a c c u r a t e  t e l e p h o n e  n u m b e r s,  i n t e r n e t  a d d r e s s e s,  a n d  o t h e r  c o n t a c t  i n f o r m a t i o n  a t
t h e  t i m e  o f  p u b l i c a t i o n,  n e i t h e r  t h e  p u b l i s h e r  n o r  t h e  a u t h o r  a s s u m e s  a n y  r e s p o n s i b i l i t y  f o r  e r r o r s,  o r  f o r  c h a n g e s  t h a t  o c c u r  a f t e r
p u b l i c a t i o n. F u r t h e r,  t h e  p u b l i s h e r  d o e s  n o t  h a v e  a n y  c o n t r o l  o v e r  a n d  d o e s  n o t  a s s u m e  a n y  r e s p o n s i b i l i t y  f o r  a u t h o r  o r  t h i r d - p a r t y
w e b s i t e s  o r  t h e i r  c o n t e n t. C o v e r  d e s i g n :  G r a c e  H a n  a n d  L a u r e n  P e t e r s - C o l l a e r
C o v e r  i m a g e :  M i l l e t S t u d i o  /  S h u t t e r s t o c k
p i d _ p r h _ 5. 5. 0 _ c 0 _ r 0To K.S.In transporting the br eath, the inhalation must be full. When it is
full, it has big capacity. When it has big capacity, it can be
extended. When it is extended, it can penetrate downwar d. When
it penetrates downwar d, it will become calmly settled. When it is
calmly settled, it will be str ong and firm. When it is str ong and
firm, it will germinate. When it germinates, it will gr ow. When it
gr ows, it will r etr eat upwar d. When it r etr eats upwar d, it will
r each the top of the head. The secr et power of Pr ovidence moves
above. The secr et power of the Earth moves below. He who follows this will live. He who acts against this will die. — 5 0 0  B C E  Z H O U  D Y N A S T Y  S T O N E  I N S C R I P T I O NCONTENTS
Introduction
Part One – The Experiment
Chapter One    The W orst Breathers in the Animal Kingdom
Chapter T wo    Mouthbreathing
Part T wo – The Lost Art and Science of Breathing
Chapter Thr ee    Nose
Chapter Four    Exhale
Chapter Five    Slow
Chapter Six    Less
Chapter Seven    Chew
Part Three – Breathing+
Chapter Eight    More, on Occasion
Chapter Nine    Hold It
Chapter T en    Fast, Slow, and Not at All
Epilogue    A Last Gasp
Acknowledgments
Appendix: Breathing Methods
Notes
IndexINTRODUCTION
The place looked like something out of Amityville: all paint-chipped walls,
dusty windows, and menacing shadows cast by moonlight. I walked
through a gate, up a flight of creaking steps, and knocked on the door. When it swung open, a woman in her 30s with woolly eyebrows and
oversize white teeth welcomed me inside. She asked me to take of f my
shoes, then led me to a cavernous living room, its ceiling painted sky blue
with wispy clouds. I took a seat beside a window that rattled in the breeze
and watched through jaundiced streetlight as others walked in. A guy with
prisoner eyes. A stern-faced man with Jerry Lewis bangs. A blond woman
with an of f-center bindi on her forehead. Through the rustle of shuf fling
feet and whispered hellos, a truck rumbled down the street blasting “Paper
Planes,” the inescapable anthem of the day. I removed my belt, loosened the
top button on my jeans, and settled in. I’d come here on the recommendation of my doctor, who’d told me, “A
breathing class could help.” It could help strengthen my failing lungs, calm
my frazzled mind, maybe give me perspective. For the past few months, I’d been going through a rough patch. My job
was stressing me out and my 130-year -old house was falling apart. I’d just
recovered from pneumonia, which I’d also had the year before and the year
before that. I was spending most of my time at home wheezing, working,
and eating three meals a day out of the same bowl while hunched over


 ESER VED. No  part of this book may be prod uced in any
form or  by any electronic or mechanical means including information
storage and retrieval systems without permission in writing from the
publisher, excep t by a reviewer who may quote brief passages in a review. For inquiries contact Lotus Press, PO Box 325, T win Lakes, WI 53181
U.S.A. www.lotuspress.com. Cover design and drawing by Navaja B. Llope
Book design by Regan C. Mitchell
First Edition 1995
2nd printing 2005
Printed in the United States of America. ISBN 13: 978-0-9149-5521-4 ISBN 10: 0-9149-5521-7
Library of Congress Catalogue Card No. 95-80859F O R E W O R D
T raditional Chinese and A yurvedic medicine constitute the two major
legacies for health and healing from the ancient world. However, one
distinction between the two is found in the fact that traditional Chinese
medicine, as introduced to the W est during the 70s and 80s represents a
more physio-materialistic focus. This is because of the ef fort that was made
to clear away its spiritualistic orientation so that it could better
accommodate th e tenets of Ch inese Communist materialism. A yurvedic
medicine—which followed Indian yoga into the W est and had n o dominant
ideology, such as Communism to modify it—maintains a closer integration
with spiritualistic yogic philosophy. As t his book so aptly points out, while there are dif ferences be tween
the t wo great sy stems, the similarities are even greater. Is it, ho wever, from
a co llective unconscious that t wo great healing arts, such as  traditional
Chinese medicin e and A yurveda arise, or is it from a primal source that
extends beyond our present geographical and archaeological understanding? V isiting a rainforest near Cairns, Australia, I was amazed to find
species of plants identical to species that only grow in one other part of the
planet, a  particu lar area of the Amazon rainforest in South Ame rica. Just as
we f ind identical or similar spec ies of plants simultaneously growing today
on dista nt and dif ferent continents throughout the world, is it not possible
that universal knowledge and  wisdom of humanity might have been
preserved and passed on from one long-for gotten prehistoric source? As with other ancient stories an d myths of the world, the story of the
Garden of Eden in the Book of Genesis of fers an insight into the origin of
consciousness. The eating of the forbidden fruit, rather than representing a
fall from  grace and innocence, signifies our innate thirst for greater
knowledge which leads us into the consciousness of relativity. Nothing escapes  the gods of relativity; there can be no absolute good
and bad, beauty and ugliness. Humankind must forever feel the innercompulsion or inspiration to find the positive in the negative and the
oftentimes more  dif ficult alternative of acknowledging the negative in the
positive. This same relativity  goes beyond the moral order, to find
expression in the T aoist Y in-Y ang philosophy and the three Doshas of
A yurveda, both of which former ly evolved and were used accord ing to their
respective cultur al contexts to determine the most balanced and appropriate
diet, herbs, exercise and lifestyle according to inherited constitution, life
work and climate. In th ese times of maximum fra gmentation, it is truly a miracl e that
the perennial truths and the healing capacities of these great ancient
philosophies can  arise. As we usher in a new planetary order, we must
proceed with both respect and c aution as we find a new integration of the
ancient wisdom and apply it to  plants, climates and circumstances around
the world. T o t his purpose, this valuable work should serve as an imp ortant
contribution. Michael T ierra, O.M.D.A C K N O W L E D G E M E N T
The auth ors wish to thank Jame s W illiams, Michael T ierra and Fred
Smith f or their gracious reviews of this book during its d evelopment. Special thanks to Diane Lade for providing the fine illustratio ns of plants
that appear in Appendix I.I N T R O D U C T I O N
C hinese and Indian medicine embody the two oldest continuously
practiced traditi ons of medicine on the planet. These traditions are oceans
of w isdom whose depth and br eadth are almost incomprehens ible to one
who sta nds on their shores. Into these oceans of healing art tr ibutaries of
thought flow, and the two seas h ave at times mingled their wate rs together. Though the origins of these m edical traditions have no fixed historical
landmarks, they seem to have ap peared at approximately the same time, yet
independently, g rown out of an understanding expounded by their sages and
rishis. C enturies passed after Chinese and Indian medicine were founded
before they first mingled to exchange ideas with each other. Why two great
systems should appear simultane ously in two vastly dif ferent corners of the
globe, ea ch a unique expression yet possessing many similar cha racteristics,
is a great myste ry. Perhaps their fundamental vision and insigh ts about life
grew out of humanity’ s collective unconscious. At t he heart of both of these gr eat healing traditions is a world view
which sees man and nature as inextricably linked. From this perspective
each elucidates its own unders tanding of health, meaning of disease and
journey from illness to health, b oth employing analogies to the forces and
manifestations of nature to express their views. These insights were
carefully refined, systematized, clinically verified, orally transmitted and
later recorded in writing. Cont ained within the written traditions of both
systems are the experiences of  countless physicians and patients which
serve today as an immense storehouse of knowledge. The goal of thi s book is to convey to the reader an introdu ctory
understanding of Indian (A yurveda) and Chinese medicine, and to compare
these understan dings. Inherent ly A yurveda and Chinese medicine both
explain, in their own terms, health and illness, and each of fers d irection for
regaining health. Since they share much common ground each c an enhance
certain themes and expand the vision of the other, and hopefully throughthis work new ideas will eme r ge which can intellectually cross-fertilize
students and practitioners of both systems. Perhaps ultimately  these two
ener getic paradigms can be reconciled, not by a wholesale incorporation of
one trad ition into the other but,  as has happened over the centuries, by an
exchange of ideas, techniques and principles. Reconciliation will require
that the propone nts of both syst ems remain open-minded, willing to reflect
objectively on the strengths and weaknesses of their respective fields. In both North America and Europe the past few years have s een a
dramatic rise of interest in Chinese medicine and A yurveda. A s these two
traditions establish niches for themselves as “alternative medical systems",
their practices will undoubtedly  be modified by their new social, economic
and med ical milieu. A thorough understanding of the Asian ro ots of these
two medical traditions is, we believe, essential to the succe ss of their
transplantation h ere. Some hybridization may well be necessary to ef fect
their suc cessful propagation in the context of our modern days, since it is
always d if ficult to transfer concepts from one culture to another, but we
have tried assiduously in this es say to maintain intact the origin al meanings
of the theories a nd practices so t hat their flavor will not suf fer. The common
tendency today in the W est is t o look at A yurveda and Chine se medicine
from a modern  biomedical approach; we suggest that there is merit in
comparing one with the other, since both are ener getic in nature. This boo k is divided into three parts. The first and second deta il the
basic the ories an d practice of Ch inese medicine and A yurveda, respectively,
while th e third consists of a comparative study of both systems, including
an o utline of wh at we know of their historical relationship with  each other. Following the third part, a summary of our main conclusions is given. In
addition two appendices are pro vided, the first outlines the history and use
of twelve medicinal substances by both Chinese and Indian systems,
whereas the second reviews the use of vital points in Asia.P A R T  O N E
C H I N E S E  M E D I C I N E1
O r i g i n s  a n d  D e v e l o p m e n t
A  fundamental tenet of the Chinese system of medicine is that the human
body-mind-spirit continuum is an integral whole, and that the i ndividual is
linked to  a greater macrocosmic entirety through a progressive continuum
from fam ily, soc iety, environme nt and, ultimately, the universe. From this
perspective, the  manifestation of disease is viewed as the outcome of an
imb


 eanwhile, bring a lar ge sauc epan of water to a boil over hig h heat. Add
beets an d cook for 4 minutes. I mmerse in cold water for 4 minutes. Drain
and set aside until needed. 5. In  a Maslin pan or canning ke ttle, combine sugar, vinegar and salt. Bring
to a rolling boil over high heat, s tirring constantly. Add spice bag and beets. Cover, reduce heat and keep the mixture boiling for 5 minutes. Remove and
discard spice bag. 6. R emove from heat. Using a slotted spoon, half fill hot jars with beets,
shaking the jar to pack fairly tightly. Add 1 star anise to the jar and fill jar
with bee ts, leav ing a 1-inch (2.5  cm) headspace. Pour hot brine  over beets
through a cheesecloth-lined funn el to within 1/2 inch (1 cm) of the top. Run
a thi n no n-metallic utensil around the inside of the jar to allow air to escape. Add mo re hot brine, if necessary, to leave a 1/2-inch (1 cm)  headspace. W ipe rims, top with flat lids and screw on metal rings. Return jars to the hotwater bath, topping up with ho t water if necessary. Bring to a full rolling
boil and process jars for 10 minutes ( Boiling W ater Method, Step by Step ). 7. Remo ve cann er lid and wait 5 minutes before removing jars t o a towel or
rack to cool com pletely. Check seals, label and store in a cool place for up
to 1 year. h o n e y e d  b e e t s
Unlike t he vineg ar -doused cann ed beets of my youth, these beets ar e tender,
lightly s weetened and delicious. I use them with cooked grains like spelt,
kasha, w heat berries, couscous and bulgur (see Beet T abbouleh, next page),or as a b ed for r oasted vegetabl es, or tossed with other r oot vegetables for
a fr esh winter salad. MAKES 8 CUPS (2 L)
3–1/2 lb (1.75 kg) beets (about 18 medium)
2 cups (500 mL) chicken br oth
1 cup (250 mL) liquid honey
3/4 cup (175 mL) rice vinegar
1/4 cup (50 mL) fr eshly squeezed lemon juice
1/2 tsp (2 mL) gr ound cloves
1/2 tsp (2 mL) salt
2 tbsp (25 mL) chopped fr esh basil

1. Prepare beets  by blanching, skinning and trimming. Let cool and shred. 2. Meanwhile, heat four 1-pint (2-cup/500 mL) jars in boiling  water, and
scald the lids, lifter, funnel and tongs ( Pressure Canner Method ). 3. In a saucepa n, combine chicken broth, honey, vinegar, lemon juice,
cloves a nd salt. Bring to a boil o ver high heat. Add beets and boil for 3 or 4
minutes, stirring  constantly until heated through. Remove pan from heat
and stir in basil. Fill hot jars, le aving a 1/2-inch (1 cm) heads pace. Run a
thin non-metalli c utensil around the inside of the jar to allow a ir to escape. Add more brine, if necessary, to leave a 1/2-inch (1 cm) headspace. W ipe
rims, top with flat lids and screw on metal rings. 4. Place  jars in pressure canner. Adjust water level (check manufacturer ’ s
instructions), lock lid and bring to a boil over medium-high  heat. V ent
steam for 10 minutes (check m anufacturer ’ s instructions) then close vent. Continue heatin g to achieve 10 lb (69 kPa) pressure and maintain pressure
to process pint ( 2-cup/500 mL) jars for 25 minutes and quart (1 L) jars for
30 minutes. These times and pressure are based on using a weighted gauge
pressure canner at 1,000 feet (305 m) or less. Check your altitude and
manufacturer ’ s instructions for variations.5. T urn of f heat; let pressure return to zero naturally. Once gau ge shows 0
pressure, wait 2 minutes then open the vent. Unlock and remove canner lid. W ait 10 minutes then lift jars f rom canner and place on a clean towel or
rack. Do not re-tighten screw bands. Let the jars cool to room temperature. This ma y take from 12 to 24 ho urs. Remove and store screw ba nds. Check
lid seals ( Pressure Canner Method ). W ipe and label sealed jars. Store in a
cool, dark place. Use: Honeyed Beets are de licious in bean salads and as a an
accompaniment to roasts and vegetarian entrées. T oss them with cooked
wild rice or whole grains fo r a nutritious luncheon dish or dinner
appetizer. b e e t  t a b b o u l e h
It’ s not often th at you will see a tabbouleh made with beets. In fact, the
traditional Levantine Arab salad is generally gr een in colour, given the
pr edominant ingr edients—chopped fr esh parsley and mint. Chopped
tomatoes add hits of colour, but the overall colour is gr een. I like the idea of
using shr edded beets to add colour in the winter, when loc al heritage
tomatoes ar e not available. It’ s an easygoing dish: you could add cubed or
thinly sliced cucumber or zucchini, chopped oil-packed sun-dried tomatoes,
chickpeas or other lentils, chop ped gr een onions, chopped chives, chopped
fr esh thyme or cilantr o, sesam e or sunflower seeds, almonds, pecans or
walnuts, chopped garlic, gr een or r ed onion or chopped r ed pepper. In the photo ab ove, I have used ginger mint and both flat-leaf and curly
parsley. T oastin g the almonds is key for heightening the fla vour of the
alr eady nutty-tasting bulgur. MAKES 4 to 6 SER VINGS
2 cups (500 mL) chicken or vegetable br oth
1 cup (250 mL) fine or medium-grain bulgur
1 pint (2 cups/500 mL) Honeyed Beets (page348), drained, liquid
r eserved
1 cup (250 mL) chopped fr esh parsley
1/3 cup (75 mL) chopped fr esh mint
1/3 cup (75 mL) crumbled feta cheese
1/3 cup (75 mL) toasted sliver ed almonds
VINAIGRETTE
1/4 cup (50 mL) r eserved beet liquid
1/4 cup (50 mL) olive oil
1 tsp (5 mL) toasted sesame oil
1/4 tsp (1 mL) salt, optional

1. In a saucepan, bring broth to  a boil. Stir in bulgur. Cover and remove
from heat. Let stand for 10 m inutes or until liquid has bee n absorbed. Remove lid, stir and let stand until cool. 2. M eanwhile, make dressing: In a jar with tight-fitting lid, combine beet
liquid, olive oil, sesame oil and salt, if using. Cap and shake to combine. 3. In a salad bo wl, combine bulgur, beets, parsley, mint, feta cheese and
almonds. Drizzle dressing over salad and toss to coat salad ingredients. Use: Beet T abbouleh can be served over a bed of greens or ribboned
cucumber. Y ou can heap it in a  bowl and of fer radicchio leaves to scoop it
out for an appetizer. B r o c c o l i
ONE OF THE CRUCIFEROUS VEGET ABLES  and a close relative to
cauliflower, broccoli (Brassica oleracea italica)  is actually a cluster of
green, unopened  flower buds bra nching from a thick green stem. Each plant
produces one lar ge central head. As its Latin name hints, broccoli originates
from the Italian word br occo,  me aning “arm” or “branch.”  Like all
vegetables in the Brassica genus, broccoli is a native of the Mediterranean
and Asia Minor, and of fers cancer -fighting phytonutrients. Good Pr eserving V arieties
Broccoli cultivars fall into two basic classifications. Calabrese is the most
common type of broccoli in North America, producing green heads that are
lar ger than the Broccoli types, which may be purple or white and produce
smaller heads. Romanesco broccoli, or Roman Cauliflower, is g rouped with
cauliflower. Calabr ese T ypes
Ar cadia:  A popular and reliable plant to grow; firm green heads. Gr een Comet:  A quick -maturing hybrid; green  heads are lar ge and tightly
formed; excellent for all forms of preserving. Br occoli


-
enza that incapacitates you just as a physical disease would. Let’s define the term anger. As used in this chapter, it refers to an
immobilizing reaction, experienced when any expectancy
209is not met. It takes the form of rage, hostility, striking out at someone
or even glowering silence. It is not simple annoyance or irritation. Once again the key word is immobility. Anger is immobilizing and
it is usually a result of wishing the world and the people in it were
different. Anger is a choice, as well as a habit. It is a learned reaction to
frustration, in which you behave in ways that you would rather not. In fact, severe anger is a form of insanity. You are insane whenever
you are not in control of your behavior. Therefore, when you are
angry and out of control, you are temporarily insane. There is no psychological reward for anger. As defined here, anger
is debilitating. In the physiological realm, it can produce hyperten-
sion, ulcers, rashes, heart palpitations, insomnia, fatigue and even
heart disease. In the psychological sense, anger breaks down love
relationships, interferes with communication, leads to guilt and de-
pression and generally just gets in your way. You may be skeptical,
since you’ve always heard that expressing your anger is healthier
than keeping it bottled up inside of you. Yes, the expression of anger
is indeed a healthier alternative than suppressing it. But there is an
even healthier stance—not having the anger at all. In this case you
won’t be confronted with the dilemma of whether to let it out or
keep it in. Like all emotions, anger is the result of thinking. It is not something
that simply happens to you. When faced with circumstances that
are not going the way you would like them to, you tell yourself that
things shouldn’t be that way (frustration) and then you select a fa-
miliar angry response which serves a purpose. (See the payoff section
later in this chapter.) And as long as you think of anger as a part of
what it means to be a human being, you have a reason to accept it,
and avoid going to work on it. By all means give vent to your anger, let it out in nondestructive
ways—if you are still deciding to have it. But begin to think of
yourself as someone who can learn to think new210 / Your Erroneous Zonesthoughts when you are frustrated, so that the immobilizing anger
can be replaced by more fulfilling emotions. Annoyance, irritation,
and disappointment are feelings that you will very likely continue
to experience, since the world will never be the way you want it. But anger, that hurtful emotional response to obstacles, can be
eliminated. You may make a case for anger because it works in getting your
way. Well, take a closer look. If you mean that raising your voice or
looking upset will help you keep your two-year-old child from
playing in the street where she might get hurt, then raising your
voice is an excellent strategy. It only becomes anger when you are
genuinely upset, when you get flushed, and increase your heartbeat,
when you slam things around and are generally immobilized for
any period of time. By all means select personal strategies that will
reinforce appropriate behavior, but don’t take all of the internal hurt
that goes with it. You can learn to think like this: “This behavior she
is exhibiting is dangerous to her. I want to make her see that playing
in the street will not be tolerated. I’ll raise my voice to demonstrate
my strong feelings about it. But I won’t go around being mad.”
Consider a typical mother who cannot master this controlled dis-
play of anger. She is constantly upset about her children’s repetitious
bad behavior. It seems that the more upset she gets, the more they
misbehave. She punishes them, sends them to their room, screams
constantly and is almost always in a state of pique when dealing
with the kids. Her life as a mother is a battle. Loud voices are the
only thing she knows, and each evening she is an emotional wreck,
drained from a day on the battlefield. So why don’t the kids behave when they know how upset Mommy
decides to be whenever they act up? Because the irony of anger is
that it never works in changing others; it only intensifies the other
person’s desire to control the angry person. Listen to the above
children, assuming they could give voice to their own rationale for
misbehaving. “See what it takes to set Mommy off? All you have to do isFAREWELL TO ANGER  / 211say this, or do that, and you can get control over her and send her
into one of her fits. You may have to stay in your room for a short
while, but look at what you get! Complete emotional domination
over her for such a low price. Since we have so little power over her,
let’s do this some more and watch her go bananas over our behavi-
or.”
Anger, when used in any relationship, will almost always encour-
age the other person to continue to act as he has been. While the
provoker may act scared, he also knows that he can set the other
person off whenever he wants, and therefore exercise the same kind
of vindictive authority as the angry individual thinks he has. Whenever you select anger as a response to someone else’s beha-
vior, you are withholding from that person the right to be what he
chooses. Inside your head is the neurotic sentence, “Why can’t you
be more like me? Then I would like you now, instead of being angry.”
But others will never be the way you want them to be, all of the time. Much of the time people and things will not go the way you would
like them to go. That’s the way the world is. And the likelihood of
it changing is zero. So, every time you choose anger when you run
into someone or something you don’t like, you are deciding to be
hurt or in some way immobilized because of reality. Now that’s
really silly. Being upset about things that aren’t ever going to change. Instead of choosing anger, you can begin to think of others as having
a right to be different from what you’d prefer. You may not like it,
but you don’t have to be angry about it. Anger will only encourage
them to continue as they are, and will bring about all of the physical
stress and mental torture described above. The choice is really yours. Anger or new sentences about things that will help you to eliminate
the need for the anger. Perhaps you see yourself in the opposite camp, that is, someone
who has a great deal of anger, but has never had the courage to ex-
press it. You keep it in and never say a thing,212 / Your Erroneous Zonesbuilding yourself up for those painful ulcers, and living with a lot
of present-moment anxiety. But this is not the opposite of the indi-
vidual who rants and rages. You have the same sentences in your
head that people and things should be the way you want them to
be. If they were, you reason, you wouldn’t feel anger. This is faulty
logic, and eradicating it is the secret to getting rid of your tension. While you will want to learn to express pent-up anger instead of
storing it up, the ultimate goal is to learn to think in new ways that
will not create the anger. Such internal thoughts as: “If he wants to
be a fool, I’m not going to choose to be upset. He, not me, owns his
dumb behavior” or “Things aren’t going the way I think they should. While I don’t like it, I’m not going to immobilize myself.”
Learning to express the anger with courageous kinds of new be-
haviors that have been discussed throughout this book is your first
step. Then, thinking in new ways that will help you to shift from
the external to the internal side of the mental health ledger, refusing
to own anyone else’s behavior is the ultimate step. You can learn
not to give other people’s behavior and ideas the power to upset
you. By thinking highly of yourself and refusing to let others control
you, you won’t hurt yourself with present-moment anger. Having a Sense of Humor
It is impossible for you to be angry and laugh at the same time. Anger and laughter are mutually exclusive and you have the power
to choose either. Laughter is the sunshine of the soul. And without sunshine
nothing can live or grow. As Winston Churchill put it,
It is my belief, you cannot deal with the most serious things in
the world unless you understand the most amusing.FAREWELL TO ANGER  / 213You may take life too seriously. Perhaps the single most outstand-
ing characteristic of healthy people is their unhostile sense of humor. Helping others choose to laugh, and learning to stand back and ob-
serve the incongruity of almost every life situation is an excellent
remedy for anger. In the scheme of things, what you do and whether you are angry
or not will have all the impact of another glass of water being thrown
over Niagara Falls. Whether you choose laughter or anger will not
matter much—except that the former will fill your present moments
with happiness, and the latter will waste them in misery. Do you take yourself and your life so seriously that you can’t
stand back and