 inevitable?” Kent asked. “Love is about surviving the wounds
another person can inflict and feeling bad about the ones you inflict in
return.”
“Of course that is inevitable,” I said. “But the question is why we want to
expose our vulnerable, fragile, conflicted selves to someone else. Why look
in the mirror? The view, after all, can be quite brutal.”
“You look because you want to love,” Elise said.
“Exactly. The mirror of relationship gives back love, not all the time or in
all love’ s purity. But the reflect ion is there, every day. Here’ s what I think
happens in every relationship where love is alive. The energies that make us
act out of anger, fear, insecurity, and doubt are extremely familiar. They are
like an old, dark house we return  to whenever things get too hard to handle.
It feels risky to leave this house and see what’ s outside, yet we have to
leave if we expect to be loved.
“So we take the risk. We walk out into the light and offer ourselves to a
beloved. This feels wonderful; it’ s like nothing we ever imagined in our old,
dark house. But when things get tough, we run back inside; we choose the
familiarity of fear and lovelessness over the vulnerability of love, until
finally we feel safe enough to go back and try love again.
“This is essentia lly the rhythm of every intimate relationship—risk and
retreat. Over and over we repeat this rhythm, accepting love and pushing it
away until finally something miraculous happens. The old, dark house isn’t
necessary anymore. We look around, and we have a new house, a house of
light. Where did it come from? How did we build it? It was built from the
love of the heart. It has silently been weaving our higher and lower natures,
blending fear, anger, survival, and protection into the energies of devotion,
trust, compassion, and acceptance.”
“And that’s when you belong to someone else,” Elise said. “You feel safe
enough to live in love together, without retreating into the old, dark places.”
“Yes,” I said. “If two people come from love, no matter how much they
have to overcom e, eventually the house of light will be finished. This is the
project silently undertaken in all intimate relationships. The tragedy is that
our culture doesn’ t teach us to see love and marriage in this way, so not
enough people ever finish their house.”We sat quietly, our talk nearly done. I had never really spoken like this
before. I felt a warmth of gratitude that these two people had created a safe
place for such words to emer ge. Words are fragile when tied to tender
emotions, and to find oneself in a place that nurtures the fragility of love is
rare.
“If you really love someone else,” I said, “you are not afraid to let that
person look in the mirror you hold up. There is no other way to grow. And
you are not afraid to claim your share of love in return, because you have
looked in the mirror too. The ultimate mystery of love is that by looking
deeply into yourself, you find out who you are, but then that self is given
away, offered in love.
“I do not want to give half of myself to my beloved. Therefore I must
find my completeness. To find who I really am, I must get in touch with
spirit in everything—in mome nts of silent meditation, in the beauty of
nature, in the practice of nonjudgment, in appreciation of this precious
instant in time. I must see my life as a work in progress. Nothin g about me
is ever final.
“Knowing that my path is the search for love, I have to devote some time
every day to this search. I must place my beloved above myself in order to
deserve a vision of her sacredness. I must tread lightly on the path, having
patience with setbacks and harming no one who seems to block me. I must
experience my shadow and learn from it in order to go beyond it.
“I must see all things in myself, rejecting nothing out of fear or disdain. I
must remind myself always to look a little bit beneath the surface of things,
for a flower is not just a flower —it is rain and rainbow, clouds, earth, and
the immensity of space. Then I must look at myself the same way.
“All of this is how we build a house of light. A faint voice calls us from
outside our old, dark house. It says, ‘Can’ t you see the vastn ess in your
heart? Don’t you perceive that you are enough, needing no one and
nothing? What could be more desirable than being here and now, savoring
the infinite in the moment?’ Just to heed this voice for a second is to
experience love.  To listen to it forever is to experience all of life in the light
of love. Then what we lay at the feet of our beloved is a treasure, the
treasure of who we really are.”
“I’d like to think that we have built a house of light,” Elise said. She had
gotten up to go to the kitchen. Kent caught her hand in passi ng, and I’msure they exchanged smiles in the gently gathering night. They were not
afraid to own the best part of themselves, which is always true of people
who have learned to live from the heart.
OceanofPDF.comIN CONCLUSION: “YOU ARE LOVED”
“CAN I HELP  you?”
Hearing the woman’ s voice, I looked up from the mess of glass, water,
and sogg y paper  littering the floor. Hundreds of people had been  rushing by
to catch their planes, and I didn’ t even want help. “I can take care of it,” I
said.
“No bother, it’ll only take a jiff,” the woman said. She opened her purse
and produced, miraculously, a towel. She knelt down and started dabbing
around on the floor. I had dropped a carry-on bag in the airport and smashed
a bottle of mine ral water. The exploding glass had ripped the flimsy nylon,
spilling the bag’s soaked conten ts onto the floor. All I could find to clean up
the mess was toilet paper from a nearby men’ s room.
“That’ s getting it,” the woman said. “It wasn’ t as bad as all that.”
“You’re English, aren’ t you?” I asked. She nodded and smiled. “My
name’ s Laurel.” As she efficiently finished up, I had time to take a long
look at Laurel. She was plain-looking with pockmarked cheeks  and frowsy
brown hair, wearing no makeup  and a gray stretched-out cardig an. We both
stood up, and I saw her wince slightly. I took the towel and threw it in a
trash receptacle by the men’ s room. Laurel nodded slightly as I thanked her,
and when I offered to walk her to her gate, she hesitated, again very
slightly.
“That would be nice,” she said. We gathered our things and headed up
the concourse. I couldn’ t help but notice that she had a decide d limp. “A
very unbeautifu l woman,” I thought, “and very kind.” I wondered what
made Laurel the way she was. When she got to her gate, it turned out that
the flight to London had been delayed for half an hour. We began to talk.
“I’m just going home to see my mother,” Laurel said. “She’ s getting on,
and she’s not so cheerful as before. Osteo and the rain. It’s what she must
live with, I suppose.”
“Do you go home often?” I asked.“Me? No, not in twenty years, if I count right.” I must have looked
surprised. “Well, they didn’ t really want me at home. I left the first day it
was legal to drop out of school. My family’ s working class, and after my
leg was hurt—I was riding on my boyfriend’ s motorbike—they just found it
too hard having me around. Natural, I guess.”
Something in me was feeling very pained. “They threw you out, you
mean, because you were crippled?” I asked.
“That’ s a bit dramatic. I just use a cane when I have to.” Laurel’ s
recitation of these events had been given in a calm voice, free from
bitterness.
“So what made them decide to take you back now, after all this time?” I
asked.
“They didn’ t, exactly. I just want them to know, well, what everyone
needs to know.” I looked at Laurel, whose face became eager; she had
decided to tell me something special. “A very remarkable thing happened to
me recently. I went to a women’ s conference being held up in the
mountains. I live in New Hampshire, doing child care and the odd thing or
two to make ends meet. A wom an whose child I take care of couldn’ t go to
this conference,  which was at quite a lovely resort, so she offered me her
place. I decided to go, just on the spur of the moment. So you see, I didn’ t
even belong there with the others.”
“That’ s important to what happened next?” I asked.
“You’re a good guesser. I liked being in the mountains


 choice of
not being offended. I could pay you a compliment and you could make the
choice of not letting that flatter you either.
In other words, most of us   even  though we are infinite choice-m akers   have
become bundles of conditioned reflexes that are constantly being triggered
by people and circumstances into predictable outcomes of behaviour. These
conditioned reflexes are like Pavlovian conditioning. Pavlov is famous for
demonstrating that if you give a dog something to eat every time you ring abell, soon the dog starts to saliv ate when you just ring the bell, because it
has associated one stimulus with the other.
Most of us, as a result of conditioning, have repetitions and predictable
responses to the stimuli in our environment. Our reactions seem to be
automatically triggered by people and circumstances, and we forget that
these are still choices that we are making in every moment of our existence.
We are simply making these choices unconsciously. If you step back for a
moment and witness the choices you are making as you make those choices,
then in just this act of witnessing, you take the whole proce ss from the
unconscious 17
The law of Carma or Cause and Ef fect
¶realm into the conscious realm. This procedure of conscious choice-
making and witnessing is very empowering.
When you make any choice   any choice at all   you can ask yourself two
things: First of all,  What are the consequences of this choice that I  m
making?   In your heart you will immediately know what these are. Secondly,
Will this choice that I  m makin g now bring happiness to me and to those
around me?   If the answer is yes, then go ahead with that choice. If the
answer is no, if that choice brings distress either to you or to those around
you, then don  t make that choice. It  s as simple as that.
There is only one choice, out of the infinity of choices available in every
second, that will create happine ss for you as well as for those around you.
And when you make that one choice, it will result in a form of behaviour
that is called spontaneous right action. Spontaneous right action  is the right
action at the right moment. It  s the right response to every situation as it
happens. It  s the action that nourishes you and everyone else who is
influenced by that action. There is a very interesting mechanism that the
universe has to help you make spontaneously correct choices. The
mechanism has to do with sensations in your body. Your body experiences
two kinds of sensations: one is a sensation of comfort, the other is a
sensation of discomfort. At the moment you consciously make a choice, pay
attention to your body and ask your body,  If I make this choice, what
happens?   If your body sends a message of comfort, that  s the right choice. Ifyour body sends a message of discomfort, then it  s not the appropriate
choice.
For some people the message of comfort and discomfort is in the area of the
solar plexus, but for most people it  s in the area of the heart. Consciously put
your attention in the heart and ask your heart what to do. Then wait for the
response   a physical response in the form of a sensation. It may be the
.faintest level of feeling   but it  s there, in your body. Only the heart knows
the correct answer. Most people think the heart is mushy and sentimental.
But it  s not. The heart is intuitive; it  s holistic, it  s contextual, it  s relational. It
doesn  t have a win-lose orientat ion. It taps into the cosmic computer   the
field of pure potentiality, pure knowledge, and infinite organiz ing power
and takes everyt hing into account. At times it may not even seem rational,
but the heart has a computing ability that is far more accurate and far more
precise than anything within the limits of rational thought. You can use the
Law of Karma to create money and affluence, and the flow of all good
things to you, any time you want. But first, you must become consciously
aware that your future is generated by the choices you are making in every
moment of your life. If you do this on a regular basis, then you are making
full use of the Law of Karma. The more you bring your choices into the
level of your conscious awaren ess, the more you will make those choices
which are spont aneously correct    both for you and those around  you. What
about past karma and how it is influencing you now? There are three things
you can do abou t past karma. One is to pay your karmic debts. Most people
choose to do that
unconsciously, of course. This may be a choice you make, also. Sometimes
there  s a lot of suffering involved  in the payment of those debts, but the Law
of Karma says no debt in the universe ever goes unpaid. There  is a perfect
accounting syste m in this unive rse, and everything is a constan t  to and fro
exchange of ener gy.
The second thing you can do is to transmute or transform your karma to a
more desirable experience. This is a very interesting process in which you
ask yourself, as you  re paying your karmic debt,  What can I learn from this
experience? Why is this happening and what is the message that theuniverse is giving to me? How  can I make this experience useful to my
fellow human beings?
The Seven spiritual laws of Success
¶18
By doing this, you look for the seed of opportunity and then tie that seed of
opportunity with your dharma, with your purpose in life, which we  ll talk
about in the Seventh Spiritual Law of Success. This allows you to transmute
the karma to a new expression.  For example, if you break your leg while
playing sports, you might ask,  What can I learn from this experi ence? What
is the message that the universe is giving me?   Perhaps the message is that
you need to slow down and be more careful or attentive to your body the
next time. And if your dharma is to teach others what you know, then by
asking,  How can I make this experience useful to my fellow human beings?
you may decide to share what you learned by writing a book about playing
sports safely. Or you may design a special shoe or leg support that prevents
the kind of injury you experienced.
This way, while  paying your karmic debt, you will have also converted the
adversity into a benefit that may bring you wealth and fulfillment. This is
the transmutation of your karma into a positive experience. You haven  t
really gotten rid of your karma,  but you are able to take a karmic episode
and create a new and positive karma out of it. The third way to deal with
karma is to transcend it. To transcend karma is to become indep endent of it.
The way to transcend karma is to keep experiencing the gap, the Self, the
Spirit. It  s like washing a dirty piece of cloth in a stream of water. Every
time you wash it, you take away a few stains. You keep washing it again
and again, and each time it gets a little cleaner. You wash or transcend the
seeds of your karma by going into the gap and coming out again. This, of
course, is done through the practice of meditation. All actions are karmic
episodes. Drinking a cup of coffee is a karmic episode. That action
generates memo ry, and memory has the ability or the potentiality to
generate desire. And desire generates action again. The operational software
of your soul is karma, memory, and desire. Your soul is a bundle of
consciousness that has the seeds of karma, memory, and desire. By
becoming conscious of these seeds of manifestation, you become aconscious gener ator of reality. By becoming a conscious choice-maker, you
begin to generat e actions that are evolutionary for you and for those that are
around you. And that  s all you need to do. As long as karma is evolutionary
for both the Self and everyone af fected by the Self
then the fruit of karma will be happiness and success.
APPLYING THE LAW OF KARMA OR
CAUSE AND EFFECT
I will put the Law of Karma into effect by making a commitmen t to take the
following steps:
(1) Today I will witness the choices I make in each moment. And in the
mere witnessing of these choices, I will bring them to my conscious
awareness. I will know that the best way to prepare for any moment in the
future is to be fully conscious in the present. (2) Whenever I make a choice,
I will ask mysel f two questions:  What are the consequences of this choice
that I  m making?   and  Will this choice bring fulfillment and happiness to me
and also to those who are af fected by this choice?
(3) I will then ask my


 of the throat, accompanied by a disagreeable,
pungent, fetid breath. There is great prostration. Subjects
developing these symptoms have been living haphazardly.
Their eating has been too l argely of animal foods and
starch —the conventional mixtures —and devoid of raw
vegetables and fruit. The only animal food may be milk,
and the patient a young child. There have been running
before, for a longer or shorter term, gastric irritation,
constipat ion, perhaps several gastric attacks —acute
indigestion.
    In some cases the physical state is so vicious that a severe
development of gastro -intestinal putrefaction may end
fatally in from one to three days. These are the cases
supposed to be overwhelme d by the diphtheritic toxin,
which means an acute protein -poisoning —intestinal
putrefaction —in a subject already greatly enervated and
toxemic.

ACUTE MALIGNANCY DEFINED

   Malignancy occurs in toxemic subjects who have been
carrying continuously a sta te of gastrointestinal indigestion
from a surfeit of food, in which animal substances, possibly
only milk, predominated. The entire organism is more or
less infected by the protein decomposition. A feast -day
comes along; an excess produces a crisis; and th e organism,
which is enervated and toxemic to the point of no
resistance, is overwhelmed by septic poisoning.

WHAT CAUSES FATALITY

   Fatal cases in all epidemics are food -drunkards who are
very much enervated, toxemic and infected from
putrescence in  the bowels.     It is a crime to feed anything to the sick. No food should
be given until all symptoms are gone; then fruit and
vegetable juices (never any animal foods not for weeks). A
hot bath should be administered three times daily. Wash out
the bowe ls by enemas every few hours, until all putrescent
debris is throughly cleared out; and, when possible, give a
gastric ravage daily, until the stomach and bowels are
thoroughly cleared of all putrescence. The life of the patient
depends upon getting rid of  the putrid food still remaining
in the bowels, before enough putrescence is absorbed to
cause death. All epidemic diseases are wholesale food -
poisonings among people who are pronouncedly enervated
and toxemic. The poisoning by food is on the order of
poisoning by chemicals. Those who have least resistance
(are most enervated and toxemic) suffer most and succumb
the easiest; for the poisoning brings on a crisis of Toxemia,
and the two nerve -destroying influences overwhelm the
reduced resistance, and may end  in death unless wisely
treated. All acute diseases are gastro -intestinal infections
acting on toxemic subjects. The more enervated and
toxemic the subject, the more severe the crisis. Certainly
anyone with intelligence should see the danger in giving
food when the exciting cause of the disease is food -
poisoning.

    Keep the patient warm and quiet, and in good air. More
treatment is meddlesome. Getting rid of putrefaction is
most important. Such diseases develop only in those of
pronounced enervation and  toxemic, and those of very bad
eating habits.

TO SUM UP

   To sum up briefly the difference between the toxemic
methods and “regular medicine”: Toxemia is a system
based on the true cause of disease —namely Toxemia.
Before Toxemia is developed, natura l immunization
protects from germs, parasites, and all physical vicissitudes.

   Toxin is a by -product as constant and necessary as life
itself. When the organism is normal, it is produced and
eliminated as fast as produced. From the point of
production to the point of elimination, it is carried by the
blood; hence at no time is the organism free from toxin in
the blood. In a normal amount it is gently stimulating; but
when the organism is enervated, elimination is checked.
Then the amount retained become s overstimulating —
toxic—ranging from a slight excess to an amount so
profound as to overwhelm life.
    The treatment is so simple that it staggers those who
believe in curing. Heroic treatment is disease -building.
Find in what way nerve -energy is wasted,  and stop it —stop
all nerve -leaks. Then returning to normal is a matter of
time, in which nature attends to all repairs herself. And she
resents help —medical officiousness.

   In writing and giving advice, I often make the mistake of
taking for granted t hat the consultant understands what I
have in mind. Why should he, when I have not given oral
or written expression to my meaning?

   In the matter of stopping nerve -leaks, it is easy for me to
say: “Find out in what way nerve -energy is wasted, and
stop it—stop all nerve -leaks,” etc. I am appalled at my
stupidity in saying to a patient to stop enervating himself,
and allowing the matter to end by naming one or two gross
enervating habits; for example: Stop worry; stop smoking;
stop stimulants; control you r temper; stop eating too
rapidly; stop allowing yourself to become excited. Stopping
one enervating habit benefits; but dependable health brooks
no enervating habits at all.
 The Causes of Enervation

   TO UNDERSTAND disease, it is necessary to know
cause; and, as Toxemia  is the cause of all diseases, and as
enervation —an enervated body and mind —is the cause of
Toxemia,  it behooves those who are sick and want to get
well, and who want to know how to stay well, to know
what causes enervation.

   A norm al, healthy person is one who is poised (self -
controlled), and who has no nerve -destroying habits. A
self-controlled man is a man who is not controlled, kicked,
cuffed, or driven by habits.

   Man is either the master of himself, or his appetite and
sensual pleasures master him. If the former, he enjoys
health until worn out; and he should go down at from
ninety to one hundred and fifty years of age. If he is
inclined to the latter, yet has his habits more or less under
control —is moderate —he may live fro m sixty to ninety
years. But if he is a sensualist —is controlled by habits and
passions, sits up after bedtime to take a last smoke or eat a
lunch or gets up in the night and smokes (I knew a
celebrated physician who used tobacco to secure sleep; he
died a t fifty-four years of age), or takes a drink to quiet his nerves and make him sleep, or goes the limit venereally —
he becomes irritable, grouchy, and dies prematurely.

   Excesses transform a man into a disgusting brute. The
word “brute” is used here to e xpress the state of one being
devoid of self -control. Those of fine constitutions are often
converted into neurotics, who have left health and comfort
far behind. Many know comfort only for short periods, and
then at the instigation of drugs or stimulants.

   The youths of our country are fast developing a state of
multi-inebriety —jazz, tobacco, alcohol, and petting parties;
are developing a sex -neurosis that will he followed by a
generation of paralytics, epileptics, insane, morons, idiots,
and monstrosi ties, embracing all who do not die of acute
disease.

   This class live from thirty until the chloroforming age —
sixty years. The majority die early in life. We are fast
coming to an age of impotence. I knew one of superior
mind who died of ataxia at thir ty-five. I quote a few lines
from his own writings concerning his state the last year of
his life:

Could I but crystallize these midnight tears
   And gather from their beaded bitterness     A rosary for burning lips to press,
Some pain -born token of th ese joyless years,
To teach the faith that saves, the hope that cheers;
   Then would I bid these fountains of distress
   Flow fast and free, if their sad floods could bless
Or murmur peace in some poor sufferer’s ears.

My world has shrunk at las t to this small room,
   Where, like a prisoner, I must now remain.
I’d rather be a captive in the gloom
   Of some damp dungeon, tearing at my chain;
   For then, perchance, my freedom I might gain.
Ah God! to think that I must languish here,
   Fet tered by sickness and subdued by pain,
To die a living death from year to year,
Joy banished from my breast and Sorrow brooding
there.

   I often think how once these stumbling feet,
   That now can scarcely bear me to my bed,
Were swift to


ene found an inverse rela-tion for lung cancer with respect to dietary intake for smokers
118
and nonsmokers.119 However, when beta carotene supplements
were taken, smokers had increased risk of lung cancer.120 For beta
carotene, it was one component of vegetables in the diet; as far as is known, vitamin D production is the only beneficial effect of solar UVB irradiance.
Response to Criticisms of the Ecological Approach
At a World Health Organization meeting in Munich in 2005,
dermatologists expressed their opinion that ecological studies using solar UVB doses as the index of vitamin D were perhaps incorrect in that irradiance was not always correlated with dose. That state-ment spurred Grant to find a personal index of solar UVB irradiance. Because integrated lifetime UVB irradiance is the primary risk factor for squamous cell carcinoma (SCC), it seemed that incidence or death from SCC would be a suitable marker for long-term UVB irradiance. Basal cell carcinoma (BCC) is linked to both UVB and UVA irradiance, so it is also a useful index; however, melanoma is linked to UVA irradiance,
121 so it is not a useful indicator. The first
report in this series was a meta-analysis of studies of second cancer after development of BCC, SCC or melanoma.
122 The studies had
to be adjusted according to smoking among each population because smoking is a risk factor for both BCC and SCC but reduces the risk of melanoma.
123 Several cancers had incidence rates inversely correlated
with BCC and/or SCC when adjusted for smoking. This study led to an ecologic study of cancer mortality rates in Spain that used NMSC as the index of solar UVB irradiance.
26 A total of 17 types of cancer
were inversely correlated with NMSC in a linear regression analysis. However, when latitude and lung cancer mortality rate, the index used for smoking, were used with NMSC in a multiple linear regression analysis, bladder and renal cancer were no longer significantly corre-lated with NMSC.
59 Then a study of solid tumor development after
diagnosis of BCC, SCC or melanoma for sunny and less sunny coun-tries was reported.
29 For three countries equatorward of 40°, incidence
of solid tumors is reduced after diagnosis of BCC or SCC, whereas for countries poleward of 40°, incidence is increased. The interpretation is that in the sunny countries, people can expose enough skin to produce sufficient vitamin D to reduce the risk of cancer, whereas in the less sunny countries, not enough skin is exposed.
124
Summary and Conclusion
The solar UVB—vitamin D—cancer theory now satisfies most,
if not all, of the criteria for causality in a biological system as initially postulated by Robert Koch and expanded by A. Bradford Hill. Thus, from a scientific point of view, vitamin D reduces the Plausibility. The mechanisms whereby vitamin D reduces the risk
of cancer are generally well known. These mechanisms include effects on cells such as improved differentiation and apoptosis, as well as effects at the tumor level such as antiangiogenesis
101 and antimetas-
tasis.102 One can find thorough reviews in several reports.107-110
Grant recently proposed that vitamin D, through strengthening
the innate immune system, reduces the risk of viral infections that
lead to cancer. The basis for this hypothesis was that the prostate cancer mortality rate distribution in the United States varies with latitude in a manner similar to that for multiple sclerosis. EBV is an important risk factor for multiple sclerosis.
111 EBV has also
been associated with gastric, prostate and thyroid cancer, as well as Hodgkin’s lymphoma and NHL, with references given in Grant.
76
These cancers, as well as testicular cancer and multiple myeloma, have the square of latitude correlated with mortality rate for 1950–1969, and some do for 1970–1994. Because latitude is an index of wintertime vitamin D production from solar UVB irradiance, and winter is the period of many viral infections such as EBV
112 and
influenza,113 this hypothesis is reasonable. Evaluating this hypothesis
will, of course, require more work.
Coherency (no serious conflict with the generally known facts of
the natural history and biology of the disease). Coherency is gener-
ally satisfied. However, it may not be useful because the Koch and Hill criteria may be more directly related to increased risk due to an agent rather than decreased risk due to a preventive agent.
Experiment. For the association between UVB and vitamin D,
experimentation in general means a randomized, controlled trial. T wo such trials were successful. In one, the primary outcome was fracture incidence, and the principal secondary outcome was cancer incidence.
12 The subjects were 1179 community-dwelling women
randomly selected from the population of healthy postmenopausal women aged more than 55 years in a nine-county rural area of Nebraska centered at latitude 41.4° N. Subjects were randomly assigned to receive 1400–1500 mg of supplemental calcium/day alone (Ca only), supplemental calcium plus 1100 IU of vitamin D3/day (Ca + D), or placebo. Between the end of the first and fourth years, those taking both calcium and vitamin D had a 77% lower all-cancer incidence than those taking the placebo. Thirty-five percent of the cancer risk reduction was attributed to vitamin D, with the rest to calcium.
Because of the study’s short duration, one might question the
Lappe et al.
12 study. However, a response might be that vitamin D
is much more effective in reducing the risk of cancer in the later
stages than in the earlier stages, unless through combating infections that could lead to cancer. Survival for breast, colorectal and pros-tate cancer and Hodgkin’s lymphoma in Norway is better for those diagnosed in summer or fall rather than winter or spring,
13 thereby
providing evidence for a greater benefit at the later stages of disease.
In a reanalysis of results of 400-IU/day vitamin D supplemen-
tation in the Women’s Health Initiative Study, among women concurrently assigned to placebo arms of the estrogen trials, calcium plus vitamin D indicated suggestive benefits (HR = 0.71, 95% CI, 0.46–1.09; p
estrogen interaction = 0.018).105
Another line of experimental verification is to study the role of
vitamin D on cancer by using animal models.114-116 For example, in
a colon cancer xenograft experiment, vitamin D metabolites slowed tumor growth.
117
22 Dermato-Endocrinology 2009; Vol. 1 Issue 1Vitamin D and cancer: Causality?
 21. de Boer IH, Tinker LF, Connelly S, Curb JD, Howard BV, Kestenbaum B, et al. Calcium
plus vitamin D supplementation and the risk of incident diabetes in the Women’s Health Initiative. Diabetes Care 2008; 31:701-7.
 22. Grant WB. An estimate of premature cancer mortality in the U.S. due to inadequate doses of solar ultraviolet-B radiation. Cancer 2002; 94:1867-75.
 23. Grant WB. Lower vitamin-D production from solar ultraviolet-B irradiance may explain some differences in cancer survival rates. J Natl Med Assoc 2006; 98:357-64.
 24. Boscoe FP, Schymura MJ. Solar ultraviolet-B exposure and cancer incidence and mortality in the United States, 1993–2002. BMC Cancer 2006; 6:264.
 25. Giovannucci E, Liu Y, Rimm EB, Hollis BW, Fuchs CS, Stampfer MJ, et al. Prospective study of predictors of vitamin D status and cancer incidence and mortality in men. J Natl Cancer Inst 2006; 98:451-9.
 26. Grant WB. An ecologic study of cancer mortality rates in Spain with respect to indices of solar UVB irradiance and smoking. Int J Cancer 2007; 120:1123-8.
 27. Mizoue T. Ecological study of solar radiation and cancer mortality in Japan. Health Phys 2004; 87:532-8.
 28. Grant WB. Does solar ultraviolet irradiation affect cancer mortality rates in China? Asian Pac J Cancer Prev 2007; 8:236-42.
 29. T uohimaa P, Pukkala E, Scélo G, Olsen JH, Brewster DH, Hemminki K, et al. Does solar exposure, as indicated by the non-melanoma skin cancers, protect from solid cancers: Vitamin D as a possible explanation. Eur J Cancer 2007; 43:1701-12.
 30. Freedman DM, Dosemeci M, McGlynn K. Sunlight and mortality from breast, ovarian, colon, prostate and non-melanoma skin cancer: A composite death certificate based case-control study. Occup Environ Med 2002; 59:257-62.
 31. Grant WB. Ecologic studies of solar UV-B radiation and cancer mortality rates. Recent Results Cancer Res 2003; 164:371-7.
 32. Robsahm TE, T retli S, Dahlback A, Moan J. Vitamin D3 from sunlight may improve the prognosis of breast-, colon- and prostate cancer (Norway). Cancer Causes Control 2004; 15:149-58.
 33. Grant WB. The likely role of vitamin D from solar ultraviolet-B irradiance in increasing cancer survival. Anticancer Res 2006;


 of the
past. As a young adult I could always think of something more interesting to do than sitting on a pot, besides it was messy a nd
sometimes accompanied by embarrassing sound effects which were definite ly not romantic if I was in the company of a young
man. During two pregnancies the tendency to constipation was aggravated by the weight of the fetus resting on an already slug gish
bowel, and the discomfort of straining to pass my first hard bowel movement  after childbirth with a torn perineum I won't forget.

Rapid Relief From Colon Cleansing
    During fasting the liver is hard at work processing toxins released from fat and other body deposits. The liver still dumps i ts
wastes into the intestines throug h the bile duct. While eating normally, bile, which contains highly toxic substances, is passed
through the intestines and is eliminated before too much is reabsorbed. (It is the bile that usually makes the fecal matter s o dark in
color.) However, reductio n of food bulk reduces or completely eliminates peristalsis, thus allowing intestinal contents to sit for
extended periods. And the toxins in the bile are reabsorbed, forming a continuous loop, further burdening the liver.
    The mucus membranes lining th e colon constantly secrete lubricants to ease fecal matter through smoothly. This secretion does
not stop during fasting; in fact, it may increase because intestinal mucus often becomes a secondary route of elimination. Al lowed
to remain in the bowel, toxi c mucus is an irritant while the toxins in it may be reabsorbed, forming yet another closed loop and
further burdening the liver.
    Daily enemas or colonics administered during fasting or while on cleansing diets effectively remove old fecal material sto red in
the colon and immediately ease the livers load, immediately relieve discomfort by allowing the liver's efforts to further det oxify
the blood, and speed healing. Fasters cleansing on juice or raw food should administer two or three enemas in short su ccession
every day for the first three days to get a good start on the cleansing process, and then every other day or at very minimum,  every
few days. Enemas or colonics should also be taken whenever symptoms become uncomfortable, regardless of whether you  have
already cleaned the colon that day or not. Once the faster has experienced the relief from symptoms that usually comes from a n
enema they become more than willing to repeat this mildly unpleasant experience.
    Occasionally enemas, by filling the c olon and making it press on the liver, induce discharges of highly toxic bile that may cause
temporary nausea. Despite the induced nausea it is still far better to continue with colonics because of the great relief exp erienced
after the treatment. If nause a exists or persists during colon cleansing, consider trying slight modifications such as less or no
massage of the colon in the area of the gall bladder (abdominal area close to the bottom of the right rib cage), and putting slightly
less water in the col on when filling it up. It also helps to make sure that the stomach is empty of any fluid for one hour prior to the
colonic. Resume drinking after the colonic sessions is completed. If you are one of these rare people who ‘toss their bile', just keep
a plas tic bucket handy and some water to rinse out the mouth after, and carry on as usual.

Enemas Versus Colonics
    People frequently wonder what is the difference between a colonic and an enema.
    First of all enemas are a lot cheaper because you give the m to yourself; an enema bag usually costs about ten dollars, is available
at any large drug store, and is indefinitely reusable. Colonics cost anywhere from 30 to 75 dollars a session.
    Chiropractors and naturopaths who offer this service hire a colonic  technician that may or may not be a skilled operator. It is a
good idea to find a person who has a very agreeable and professional manner, who can make you feel at ease since relaxation i s
very important. It is also beneficial to have a colonic therapist who massages the abdomen and foot reflexes appropriately during
the session.
    Enemas and colonics can accomplish exactly the same beneficial work. But colonics accomplish more improvement in less time
than enemas for several reasons. During a colonic f rom 30 to 50 gallons of water are flushed through the large intestines, usually in
a repetitive series of fill -ups followed by flushing with a continuous flow of water. This efficiency cannot even be approached with
an enema. But by repeating the enema thr ee times in close succession a satisfactory cleanse can be achieved. Persisted with long
enough, enemas will clean the colon every bit as well as a colonic machine can.
    Enemas given at home take a lot less time than traveling to receive a colonics at s omeone's clinic, and can be done entirely at
you own convenience --a great advantage when fasting because you can save your energy for internal healing. But colonics are
more appropriate for some. There are fasters who are unable to give themselves an enema  either because their arms are too short
and their body is too long and they lack flexibility, or because of a physical handicap or they can't confront their colon, s o they let
someone else do it. Some don't have the motivation to give themselves a little discomfort but are comfortable with someone else
doing it to them. Some very sick people are too weak to cleanse their own colon, so they should find someone to assist them w ith
an at -home enema or have someone take them to a colonic therapist.
    Few pe ople these days have any idea how to properly give themselves an enema. The practice has been discredited by
traditional medical doctors as slightly dangerous, perhaps addictive and a sign of psychological weirdness. Yet Northamerican s on
their civilized, low fiber, poorly combined diets suffer widely from constipation. One proof of this is the fact that chemical
laxatives, with their own set of dangers and liabilities, occupy many feet of drug store shelf space and are widely advertise d. Is the
medical pro fession's disapproval of the enema related to the fact that once the initial purchase of an enema bag has been made
there are no further expenses for laxatives? Or perhaps it might be that once a person discovers they can cure a headache, st op a
cold dead in its tracks with an enema, they aren't visiting the M.D.s so often.
    The enema has also been wrongly accused of causing a gradual loss of colon muscle tone, eventually preventing bowel
movements without the stimulation of an enema, leading finally to  flaccidity and enlargement of the lower bowel. This actually
can happen; when it does occur it is the result of frequent administration of small amounts of water (fleet enemas) for the p urpose
of stimulating a normal bowel movement. The result is constant  stretching of the rectum without sufficient fluid to enter the
descending colon. A completely opposite, highly positive effect comes from properly administered enemas while cleansing.
    The difference between helpful and potentially harmful enemas lies in the amount of water injected and the frequency of use.
Using a cup or two of water to induce a bowel movement may eventually cause dependency, will not strengthen the colon and may
after years of this practice, result in distention and enlargement of th e rectum or sigmoid colon. However, a completely empty
average -sized colon has the capacity of about a gallon of water. When increasingly larger enemas are administered until the colon
is nearly emptied of fecal matter and the injection of close to a gallo n of water is achieved, beneficial exercise and an increase in
overall muscle tone are the results.
    Correctly given, enemas (and especially colonics) serve as strengthening exercises for the colon. This long tubular muscle is
repeatedly and completely  filled with water, inducing it to vigorously exercise while evacuating itself multiple times. The result is
a great increase in muscle tone, acceleration of peristalsis and eventually, after several dozens of repetitions, a considera ble
reduction of trans it time. Well -done enemas work the colon somewhat less effectively and do not improve muscle tone quite as
much as colonics.
    Injecting an entire gallon of water with an enema bag is very impractical when a person is eating normally. But on a light
cleansing diet or while fasting the amount of new material passing into the colon is small or negligible. During the first few da ys of
fasting if two or three enemas are administered each day in immediate succession the colon is soon completely emptied of rece ntly
eaten food and it becomes progressively easier to introduce larger amounts of water. Within a few days of this regimen, injec ting
half a gallon or more of water is easy and painless.
    Probably for psychological reasons, some peoples' colons allow water to be injected one time but then "freeze up" and resist
successive enemas. For this reason better results are often obtained by having one enema, waiting a half hour, another enema,  wait
a half hour, and have a final enema.
    A colonic machine in the hands of an expert operator can administer the equivalent of six or seven big enemas in less than one
hour, and do this without undue discomfort or effort from the person receiving the colonic. However, the AMA has suppressed t he
use of colonics; they are illegal to administer in many states. Where colonics are legal, the chiropractors


, images, feelings and sensations than we are
a mountain, a tree or a movie.
     This simple question invites a softening of the focus of our attention from
its objective content and facilitates the recognition of our self as the witness -
ing or knowing presence of awareness.

Most people are so accustomed to paying exclusive attention to the content
of their experience that this process of stepping back and resting as the pres -
ence of awareness may seem, to begin with, to involve some effort or practice.
     In this case, we may ask ourself a question such as, ‘Who am I really?’,
‘What is it that knows or is aware of my experience?’, ‘What is the continu -
ous element in all changing experience?’ or ‘What is it that cannot be removed
or separated from me?’
     Each of these is a variation of the same question, what I call the ‘sacred
question’, whose purpose is to gently invite our attention away from its ob -
jective content and back to our self, the presence of awareness. That is the
essence of self-enquiry.
     As an alternative to this line of questioning, we may also reason that no -
thing that appears and disappears in our experience could be essential to us.
Only the fact of being aware remains consistently present, and therefore only
the fact of being aware qualifies as our essential self.
     For a while, the pull of objective experience may be so strong that it only
seems possible to remain knowingly the presence of awareness for brief
periods, and questions or lines of reasoning such as these may need to be re -
peated. However, every time we return to awareness, we are eroding the old
25you are the happiness you seek
habit of losing ourself in the content of experience and, although we may
not realise it to begin with, establishing ourself in our true nature.
     In time, it becomes so natural to understand and feel ourself as the pres -
ence of awareness that it no longer needs to be maintained by effort or prac -
tice, nor does it need to be initiated by a question or a line of reasoning.
     Just as previously we did not need to remind ourself continually that we
were a man or a woman, because it was simply our default identity, so now
it is no longer necessary to remind ourself, or make the effort, to be know -
ingly the presence of awareness. It simply becomes our new identity. There
may still be moments of forgetting, but these occur less frequently and en -
dure for less time.
     Somebody once asked the Indian sage Atmananda Krishna Menon how
one knows when one is established in one’s true nature and he replied, ‘When
thoughts, feelings, sensations and perceptions can no longer take you away
from your self’.
     As the content of our experience gradually loses its capacity to take us
away from our self, it is no longer necessary to turn away from it. We remain
knowingly the presence of awareness both in formal periods of meditation,
when we withdraw our attention from the content of experience, and during
everyday life, in the midst of experience.
     The dilemma of attention is resolved. The conflict between awareness
and experience diminishes. Experience becomes increasingly transparent to
the presence of awareness and we find ourself at home everywhere.

26chapter four
The Art of Self-Enquiry
Of all the koans,  ‘I’ is the most profound.
ikkyu

Can you give an example of self-enquiry in action?

I remember a young man who attended one of my retreats several years ago.
His face bore the marks of a lifetime of suffering. During the retreat I could
feel his resistance wanting to formulate itself as a question, and a few days
before the end he challenged my suggestion that his nature is inherently peace -
ful: ‘If my essential nature is freedom, peace and happiness, why do I suffer
so much of the time?’
     I suggested that it was simply because he had lost himself in, or identified
himself with, the content of his experience. ‘But my experience is so intense
and overwhelming much of the time’, he replied, ‘that I don’t know how to
disidentify  myself from it’.
     ‘It would only be necessary to disidentify yourself from the content of
experience’, I suggested, ‘if you were identical to it in the first place.
     ‘Does the space in a room have to work hard not to identify itself with
the four walls of the room, or to let go of all the objects or people as they
leave the room? It would only have to do so if it were attached to them in the
first place. The space of the room is already and inherently free and at rest.
     ‘You are like that’, I suggested. ‘You only need recognise yourself as such.’
     ‘So what’s keeping me from doing that?’ he asked.
     ‘Just an old, conditioned habit’, I replied. ‘Our culture has educated us
to believe certain things about ourselves from an early age and we do so with -
out question. This may work, more or less, for a while, but sooner or later
the suffering that inevitably attends these assumptions compels us to ques -
tion them. The primary assumption is that our essential self or being is con -
ditioned by, and limited to, the content of experience.’  you are the happiness you seek
     After giving the young man a moment to take this in, I asked him to tell
us about his self.
     ‘When I first arrived at this retreat…’ he began.
     I stopped him. ‘You are describing a memory. We want to know about
your self.’
     ‘I feel like I’m destined to suffer all my life’, he said, with an air of resig -
nation.
     ‘Now you are telling us about a feeling, not about your self. Your feelings
appear to you, they arise within you, they may linger for some time and they
may be familiar and repetitive, but sooner or later they vanish. When you
say “I feel”, tell us about the one you refer to as “I”, not about what you feel.’
     ‘I think it’s –’
     ‘Don’t tell us about your thoughts!’ I interrupted, to keep him from tak -
ing another step in the wrong direction. ‘T ell us about the “I” to whom your
thoughts appear.’
     ‘I…’ There was a long silence.
     ‘Perfect!’ I said quietly. Although reluctant to disturb the silence, I did so
because I sensed thought beginning to take over again. ‘You have the undeni -
able sense of simply being. “I” is the name you give to that being. T ell us more.’
     ‘I am…’ Another long silence followed. By this stage the man’s eyes were
closed and I could see that the tension on his face had already diminished.
     I could tell how sincerely and intently he was participating in our con -
versation. He was giving his attention exclusively to his self, to the fact of
simply being, before it was qualified in any way by his experience. There was
no struggle with the content of experience; he had simply become more in -
terested in the nature of his self.
     It was clear that it was no longer necessary to guide him through a series
of questions, nor even to interpret his experience. One could have heard a
pin drop in the room of two hundred people. I could feel that we were all
sharing the same experience, participating in the experience of simply
being.
     He opened his eyes and, with a broad smile, asked, ‘Is it that simple?’
But his rhetorical question required no response. His experience was its own
evidence.

28the art of self-enquiry
tracing our way back to our self

Later in the day the man asked, ‘But what if all the old suffering comes back?’
     ‘It probably will’, I admitted, ‘through force of habit. A glimpse of our
true nature doesn’t erase years of conditioning. In almost all cases, the old
conditioning will return.
     ‘But whenever it does, all that is necessary is to trace your way back to
your essential being as you just have, and rest there, as that. Every time you
do so you are weakening the old habit of becoming lost in or identified with
the content of your experience, and instead are becoming established in your
true nature of peace.’
     We didn’t speak again for a day or so, but I noticed that whereas pre -
viously he had kept himself apart from the group, he was now talking en -
thusiastically with other attendees and participating in shared activities, such
as meals and afternoon walks in the countryside. On the last day he was
eager to ask another question.
     ‘I understood when you suggested all I had to do was trace my way back
to my true nature and rest there. So I kept doing that, but after a while I no -
ticed that I couldn’t find that self who was tracing its way back to my true
nature. There’s just me, that peaceful presence. Does that make sense?’
     ‘It does make sense’, I replied, and explained to him that the suggestion
to trace one’s way back to one’s true nature and rest there, as that, is a com -
passionate concession that is given to one who believes and feels that they
are a suffering self.
     ‘If I had suggested to you a couple of days ago’, I said, ‘that the self


��

Slow to build muscle

Now you can start to see how weight gain can affect
various
people
differently with regard to body types and
varying metabolisms
.HOW DOES OBESITY AFFECT HEALTH?

High blood pressure is directly related to obesity or an
overweight
condition
. In addition, it can adversely affect the balance
of cholesterol
 and
triglycerides, including resistance to insulin.  Because of the vast number
of medical conditions
developed through
 obesity, the effects of obesity are
somewhat confusing.

Infertility, skin problems, chronic musculoskeletal problems,
and
respiratory
 complications are some additional nonfatal
, debilitating
 health
issues. There are four major areas of
serious life
-threatening problems
resulting from obesity:

1.

cardiovascular disease;
2.

insulin resistance conditions that cause diabetes;
3.

large-bowel and hormonally-related cancers plus additional types
of
cancers; and
4.

serious gallbladder issues. Increasing body fat percentage also
increases the likelihood
of developing
 hypertension and Type 2
diabetes.
 Diabetes
has primarily
 been associated with older adults, but now this
disease attracts
 even obese prepubescent children.  Of the 90 percent
of
overweight
 or obese people suffering with diabetes, 86
percent have
 Type
2, and it is rapidly becoming a word-wide problem.

Raised BMI and
increased risk
 of several forms of
cancer
(
including
breast, prostrate, gallbladder, kidney and colon)
show up
 in one out ofevery three adults over 50 years of age. A
major disabling
 disease in
adults is osteoarthritis and can be caused
by obesity
 and being chronically
overweight.
Fortunately, obesity and its related diseases are reversible and
are
slowing
 being brought under control. They can eventually
be completely
eradicated by changing one
’
s lifestyle and
eating habits
, drinking plenty of
distilled water daily, and with
periodic fasting
 under professional care.

CHAPTER 9
Distilled Water Helps Burn Fat

Distilled water not only helps to metabolize the fat stored in
the body
, it also
will help to suppress your appetite better than
any diet
 pill on the market
today. Pure, clean water not only aids
in weight
 loss, it also helps prevent
your body from gaining weight.
When your body is dehydrated and not receiving
adequate quantities
 of
water for normal bodily functions, the body will
start storing
 water as a
protective measure, and it does so in the
fat cells
. When the body is
starved of water, instead of
metabolizing fat
 with the help of water, it will
start storing water and fat.
Our kidneys
 cannot function adequately without
the proper
quantity of
 water; consequently a portion of their load is
transferred to
the liver
. Metabolizing stored fat and converting it into
energy is
the primary
 function of our liver. As a result, the overloaded
liver
cannot
 function properly or at full capacity by metabolizing fat
; and
 the fat
that is not used as energy is stored in the body.

The Body in Survival Mode

If you are not supplying your body with an adequate quantity
of water
, it will
perceive this as a threat to the body
’
s survival.
It begins
 storing water in
the fat cells, causing the ankles, feet,
legs and
 hands to swell and puff up.
You can actually press against
the swollen
 area with a finger and leave a
temporary indentation.
In this
 process the body will begin storing as much
water as it
is supplied
, and unfortunately the water the body is storing is
not being
 used. Therefore the organs may start pulling water
from less
critical bodily functions, which can result in many
serious conditions
 such
as:

     1. Heat
 stroke
2.

extremely dry mouth and nose
3.

extremely dry skin, no elasticity
4.

extreme thirst & no sweat no
5.

urination or dark yellow urine
6.

accelerated heartbeat sunken eyes
7.

accelerated breathing
8.

no tears when crying fever & possible delirium or even
unconsciousness.
 The only way to rid the body of these symptoms is to drink plenty
of water.
The body will stop storing water and begin supplying it with much needed
hydration. Then the stored water will be released. If you feel you are
drinking an adequate amount of water and yet seem to be retaining it due
to swollen feet, ankles, legs, arms or hands, this may be the result of
ingesting too much salt.

Your system will attempt to dilute excess quantities of salt which results in
swollen tissues. To solve this issue, simply drink plenty of water,
preferably distilled or reverse osmosis.

The larger a person is, the more water they require for their metabolic
processes. So an overweight person obviously would need to drink larger
quantities of water for their metabolism than would a thinner person. If you
seem to have frequent muscle cramps, it is a sign that your muscles are
not receiving enough water to stay elastic and maintain proper muscle
tone.

Another sign of dehydration is dry skin that seems to have lost its
resilience and ability to spring back when pinched between two fingers.

  Ridding the Body of Waste
Another major function of water is to help rid the body of waste material. As
the body starts shedding fat cells after receiving an adequate supply of
water, these metabolized fat cells along with residual waste material must
be eliminated. It is therefore important that the body received plenty of
water in order to help flush the waste material from the body.

Move Waste Material
through
 the ColonTo move waste material through the colon, it needs a continual supply of
water for this process, and if that does not happen you will become
constipated. If you are not drinking enough water, the colon is one of the
first organs to be deprived of its share. When this happens, you simply
need to drink more water, not take medication.

Drinking 3 to 4 Quarts of Water Daily
The average person should be drinking 3 to 4 quarts of water daily to
adequately supply all of the body
’
s needs and to flush waste and toxins
from the colon, kidneys and bladder. The best way to accomplish this is to
have a bottle of water close by throughout the day and drink a little bit
often. This will assure that you will not only stay hydrated, the water in
your stomach will help suppress hunger.

When
the
 Body Is Properly Hydrated
When the body is properly hydrated, every organ will function properly.
You will also prevent water retention and any stored water will be released.
The liver will properly metabolize stored fat and this fat  will be used as fuel
and burned up. Then you will again have normal thirst and normal hunger.

 CHAPTER 10
Cooking With
Distilled Water

Fresh-baked Sour Dough Artisan Bread with several additional-
optional ingredients
…
Do you consider yourself an average cook, a good cook, a great cook or
even a Master Chef? Regardless of where your culinary skills fall, I can
show you how to take it up a notch, both your skills and your belt.
So what
’
s the great secret about distilled water? Well, there are several
reasons why the quality of your dishes will improve by utilizing distilled
water in their preparation – especially if you’re currently using tap water. Cooking and Baking with Tap Water

Imagine that you were about to bake fresh bread such as in the recipe
listed below
…
You have everything you need for this task organized and laid
out on
 the
kitchen counter. Suddenly a complete stranger strolls in and begins adding
unknown ingredients to the mixing bowl, then leaves. You had noticed a
skull and crossbones label clearly displayed on every one of the
ingredients. What would you think and how would you react? Would you
simply ignore what you know, bake the bread and eat it? Those additional
ingredients are listed in the recipe below.

Fresh-baked Sour
Dough Artisan Bread
1 cup warm water
1 pkg active yeast
1 tsp salt
1-1/2 tbsp sugar
1 tbsp shortening
¼ cup milk
3 cups flour

Additional: Optional* Ingredients
 arsenic to flavor
nitrates & pesticides
pinch of pharmaceuticals
bacteria, viruses, cysts
all-purpose chemicals
tsp heavy metals & lead
fold in 1 cup decayed plant & animal matter
chlorine to taste
sprinkle of THMs, HAAS, chlorite, bromate

 So you wouldn
’
t eat the bread? Actually, when you use the
tap
water
 from
almost any city water supply for any recipe, you
need to
 know that those
additional “optional” ingredients
will be
added
 if
 you use tap water.

So what is the point? If you don
’
t want
extra harmful
, cancer-causing
grossness added to your foods,
prepare them
 with distilled water, baking
and cooking. You can
actually expect
 the food to taste more like it is
sup


 }
I got rid of surgery, thanks to the Urine-therapy in my right arm.
The neurologist said to me that I have a ligament that is atrophied and the wrist
and the nerves were pressing me. The pain was such that I considered surgery.
Thanks to God 1 began Urine-therapy on the 31st of January 1996 and in Jess than
two weeks I began to feel enough improvement to forget surgery.
In addition I had in my right hand an allergy to detergents.
It always brought the skin to blister with cracks. All that disappeared totally.
Also I feel my nervousness is very well and I now have dreams.
74 Before I dream with difficulty.
TESTIMONY 21 *
CANC£R
Ma. of Refuge S. Of 90 { Mexico }
I began with the problem of the Thyroid. Every year I went for examination
and x-rays to be able to get rid of the tumor. I had medicine I took three radiation
treatments. It did not go away. I realized from the day of the conference that was
occurring, from the month of October of 95 there was another method.
I started the Urine-therapy the day after and that was my lightening.
I already am healed. Thank God and to the therapy.
TESTIMONY 22*
CRAMPS AND N£RV£S
Adriana H. Sanchez { Mexico }
I am very nervous and also I suffer of very painful cramps.
J began to take the urine and thanks to God and Chemistry,
I have not suffered cramps and I feel safer and very calm all over.
TESTIMONY 23*
D1AB£T£S. HYP£RT£NT10N. att~ CJRCVLATJON.
Jaime Castaneda { Mexico }
I thank to God, Urine that God gave me has cured me. I suffered from diabetes,
hypertension, bad circulation of the blood for the last six months. -
I did three fasting periods.
I feel like another person and I have changed my character.
In the fasting periods I feel energy. I no longer have pains all over my body and
itches between the skin. I no longer have diarrhea and fever.
The fungi that I had in the feet have disappeared.
TESTIMONY 24*
PAJN BACK. att~ MVSCVLAR
Guillermo C. Aguilera. { Mexico }
75 My testimony is that I have a month of taking Urine. I had very strong pains in my
back and in my left hand, and thanks to God I do not have any pain. It seems that
I feel rejuvenated, I feel young, less tired and I will continue taking my Urine daily.
TESTIMONY 25*
CONSTll'ATlON AND N£RV£S.
Yolanda C. Rivas {Mexico}
I was a very constipated person.
After taking my urine twice I controlled myself very well.
Thanks to God and Chemistry. It also controlled my nerves.
TESTIMONY 26*
ClRRHOSlS
Nora R. de Ramirez {Mexico}
My friend is 55 years old. Her name is Maria of the Angels. She had cirrhosis of
the liver. They were ready to give her Interferon. She began Urine-therapy and in
three months the astonished doctors asked her what she had done.
ft was not necessary to put the Interferon.
TESTIMONY 27*
D1AB£T£S.
Candelario F. Vazquez {Mexico}
I have had diabetes for four years with counts up to 300.
I am with the taking of the Urine-therapy each day for fifteen days.
In one month the count lowers to 124.
Explanation: With taking drugs indicated by the Doctors, 6 tablet daily,
my diabetes was on the verge of starting injections of insulin.
Now the therapy arrived for me on time from the grace of God
and in one month I am completely normal.
I followed the procedure. I now need to do the fasts..
TESTIMONY 28*
COL1T1S AND TVB£RCVLOS1S
Judith To Munoz { Saito, Jalisco, Mexico }
I live in Saito, Jalisco. I feel well, because the tuberculosis I had was very hard
and I felt very bad in my circulation including colitis and hemorrhoids.
76 I thank to God and to the people who attended the conference and gave
their testimony.
I feel very well. Thanks.
TESTIMONY 29*
R£VMAT01D£ ARTHRlTlS
Hope F. { Mexico }
Firstly I thank God and Mary, and now to those who gave the message to us
in the conference and spoke of the great medicine that is the Urine.
I was a year in suffering from rheumatism in my hands.
1 could not neither take, nor hold anything in my hands, because everything fe11
from my hands from the pain.
They are giving me cramps and began to become deformed in my fingers.
In only eight days that I began to take my urine, they began to clear the pains and
all the annoyances that I had. I began the fasting and nowadays I do not have any
annoyance. I have my fingers almost in their place.
I now also control my blood pressure, and I took off spots on my face.
TESTIMONY 30*
DlD NOT SP£AK
Juan Carlos G. Meza {Mexico}
Juan Carlos is 8 years old. He has mental delay. He has been taking urine for six
weeks and already can make orations in his speeches. He did not speak at all.
Three years ago with the help of a specialized school, he began to speak but a
month ago he began to make sentences longer.
He is more wide-awake and mature mentally.
THANKS TO GOD.
TESTIMONY 31*
MlGRAlN A.,b COllTlS
Maria de Jesus M { Mexico }
I have migraine headache and colitis, in addition to a taken off a fingernail.
l have 2 months taking the Urine. The headaches are gone.
The nail that I had for years taken off already is growing and the colitis has not
affected me more. I no longer have inflamed an stomach.
77 TESTIMONY 32*
ANGlNAS
Lucila B. Becerra { Guadalajara, Jalisco, Mexico }
I live in Guadalajara, Jalisco, Mexico. My son Edgar Daniel Valenzuela B. was
going to be operated and since he had become immune to medicines,
It was difficult with a problem of chronic anginas.
The information of Urine-therapy arrived and immediately f began the therapy.
Thanks to God the boy no longer needs the operation.
TESTIMONY 33
CLAV1S1£~ M101'1A.
Jesus Solorzano R. { Mexico }
I healed pain in knees and feet (putting Urine compresses on the affected areas).
It also improved my vision. The irritation of the eye came off. I now can see better.
Also I wash my hair and it is now growing, after being bald.
1 have taken it for 8 months.
TESTIMONY 34*
CaHcer Al1b Calculatim1s
Renales Federico N. Orozco { Mexico }
After a month and means to practice the Urine-therapy I started the fasting.
A very painful tumor disappeared of the center part of my back, which f had for
over one and a half years. In addition I have been cured of insomnia, improving
my average of sleep from 2 hours to 3 hours to a sleep of 6 to 7 hours.
Even in a last attack of kidney stones, they dissolved with no need of drugs.
TESTIMONY 35*
TVMO~ D1AB£T£S~ VARlCOS£ V£1NS
Victoria P. Gomez { Mexico }
I cured myself of diabetes, varicose veins, a tumor in the stomach, discharge,
high blood pressure, high cholesterol and a tumor in the eye.
I have taking my urine for 8 months and did four fasts. Thanks to God I am well.
I invite everyone to really make the fasts. I feet very welt.
God bless to them.
78 TESTIMONY 36*
BAD ClRCVLATlON!I MYOPlA..
Juan Rafael C. Mojica { Mexico }
By this testimony I give for I am cured with the fasting of Urine-therapy.
I thank God and to Chemistry for giving the person who came to present to us
the wonderful therapy.
I am 82 years old and my problems are~ lack of circulation, sight and nerves.
I lost a leg by bad circulation 8 years ago.
1 already began to have problems in my other leg. 1 was prone to have a cerebral
stroke for which I was constantly Dizzy and loosing my whereabouts.
I was loosing my sight and I was getting to where I could not walk.
I began with the therapy the 1Oth of December.
I took urine every day in fasting from noon to night.
Thanks to God I feel


 of f. In psychiatry this
mechanism is called displacem ent. It is because we are angry that events
‘make’ us angry.”
Dr. David R. Hawkins, fr om  Letting Go
Don’ t yo u feel exactly like a p ressure cooker when a bad feeling like anger
sweeps over you strongly and  really fast? If you know of someone who
suf fers f rom fre quent anger, it m eans that they’ve suppressed a lot of anger,
most likely in th e earlier years of their life. They’re also sure to believe that
it’ s other people or circumstances that bring on a bout of their anger, but most
definitely it’ s their suppressed anger that is the sole cause.
“The rea l source of ‘stress’ is actually internal; it is not exter nal, as people
would li ke to believe. The readiness to react with fear, for inst ance, depends
on h ow much fear is already present within to be triggered by a  stimulus. The
more fear we have on the inside, the more our perception of the world is
changed to a fearful, guarded ex pectancy. T o the fearful person, this world is a
terrifying place.  T o the angry person, this world is a chaos of frustration and
vexation. T o the guilty person, i t is a world of temptation and s in, which they
see everywhere. What we are holding inside colors our world. If we let go of
guilt, w e will see innocence; however, a guilt-ridden person will see only
evil.”
Dr. David R. Hawkins, fr om  Letting Go
So, when you next experience a negative feeling sweeping over you,
remember that no matter how it might appear to you, you’re experiencing it
because it is alr eady  i nside you—not because an  outside person or
circumstance caused it.
Y ou would think we would have worked this out, wouldn’ t you? After all, it’ s
clear from our experience that negative feelings arise from inside  our body.
Not one of us has ever walked down a street and had to dodge negative
feelings flying toward us! Y ou’l l never find a negative feeling outside of your
body, or anybody else’ s body. It is our r eaction  t o a per son, cir cumstance, or
event th at is the cause of negative feelings, not the actual person,
circumstance, or event.
Honey, I Shrunk MyselfNegative feeling s are ener gized even further when we believe that a negative
feeling is who we are. How can we be a feeling? Y et when we identify with a
feeling, it means we have shrunk our Infinite Self right down, because we’re
allowing ourselves to be ruled by one puny little feeling.
“Thoughts and emotions seem powerful because we give the m ener gy. By
letting them rise and fall of their own, they simply move on.”
Kalyani Lawry
“It is not true to say, ‘I am sad.’ W e should say instead, ‘At this moment a
feeling o f sadness is flowing thr ough me.’ If we just let the feel ing of sadness
flow, we  autom atically and unknowingly take our stand in tha t which is not
flowing.”
Francis Lucille, fr om  The Perfume of Silence
Ask yourself: Are you the feeling of sadness, or are you the one that’ s aware
of the sadness?
Y ou’r e the one that’ s awar e of the sadness.
W ere you here before the sadness came?
I’m pr etty sur e you wer e.
W ill you still remain after the sadness leaves?
I hope you will still be her e.
W ill you lose a bit of yourself when the sadness goes?
I sur e hope not.
Y es, you were here before the sadness came, and yes, you’re here after it
leaves, fully intact, because you  are not sadness. Sadness is something you’re
awar e of. It’ s  not at all who you are. Don’ t let a feeling shrink you down to
the s ize of a pea, when you are  the Infinite Being that holds the Universe in
place!
“Stop acting so small. Y ou are the universe in ecstatic motion.”Rumi
My teacher suggested that I question every  negative feeling with:
“Am I that, or am I the one that is aware of it?”
This question immediately takes most of the power out of the feeling because
it stops you from identifying with it.
“See tha t though ts and feelings are like a train that enters a station and then
leaves; be like the station, not like a passenger.”
Rupert Spira, fr om  The Ashes of Love
Notice that feelings appear and  then disappear, and that it’ s you, A wareness,
that is aware of them when the y first appear and aware of them when they
disappear.
“Negative feelin gs are in you, not in reality. Never identify with that feeling.
It has nothing to do with the ‘I. ’ Don’ t define your essential self in terms of
that feel ing. Don ’ t say, ‘I am depressed.’ If you want to say, ‘It is depressed,’
that’ s al l right. If you want to say, ‘Depression is there,’ that’ s fine; if you
want to say, ‘Gl oominess is there,’ that’ s fine. But not: ‘I am gloomy.’ Y ou’re
defining yourself in terms of t he feeling. That’ s your illusion; that’ s your
mistake. There is a depression there right now, there are hurt feelings there
right now, but let it be, leave it alone. It will pass. Everything passes,
everything.”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
“Say to your mind, ‘Get as worked up or depressed as you wa nt. I am only
ever going to observe or ignore you, but I am not going to join you.’”
MoojiIt’ s an Inside Job
“Imagine a patient who goes to a doctor and tells him what he is suf fering
from. The doctor says, ‘V ery well, I’ve understood your symp toms. Do you
know what I w ill do? I will prescribe a medicine for your n eighbor!’ The
patient r eplies, ‘Thank you very much, Doctor, that makes me feel much
better.’ I sn’ t tha t absurd? But that’ s what we all do. The person  who is asleep
always thinks he’ll feel better if somebody else changes. Y ou’re suf fering
because you are asleep, but you’re thinking, ‘How wonderful li fe would be if
somebody else would change; how wonderful life would be if  my neighbor
changed, my wife changed, my boss changed.’”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
Don’ t expect people, circumstances, and events to change fo r you to feel
better, because none of them ever will. Y ou’ll never be happy if you wait for
the world to change according to your desires or your expectations. T o change
how you feel in any given moment is always an inside job.
“W e spend all o ur time and ener gy trying to change external c ircumstances,
trying to change our spouses, our bosses, our friends, our enemies, and
everybody else. W e don’ t have to change anything. Negative f eelings are in
you. No person on earth has the power to make you unhappy... Nobody told
you this; they told you the opposite.”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
Negative feeling s are self-inflicted. W e’re the ones who cause our own stress
and upset, as much as we would like to think that our stress and upset are
inflicted upon us from the world around us.
“The actions of others do not have the power to grant you or deny you peace.”
Jac O’Keeffe
“No eve nt justifies a negative feeling. There is no situation in the world that
justifies a negative feeling. That’ s what all our mystics have  been crying
themselves hoar se to tell us. But nobody listens. The negative  feeling is in
you.”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
It’ s good news  that we inflict negative feelings on ourselves, because it means
we h ave the power to stop doing it! And when we suf fer enou gh with those
bad feelings, we will want to find a way out. Nothing teaches us to look for a
way out more than unhappine ss and being miserable. Even better news,
there’ s a simple way to end bad feelings—for good.C H A P T E R  6  S u m m a r y
When you ar e fr ee of all negative feelings, what r emains is
the Infinite A war eness that you  ar e, and your life will be
absolutely br eathtaking.
Thoughts cr eate feelings. The kinds of thoughts you have
will cr eate the same kinds of feelings.
What you feel inside will match pr ecisely with your
experience in the outside world.
Feeling good is your


 totally connected; there’ s no separation
at all. Peace is an experience of communion with Spirit, our true Self. Communion goes beyond and must transcend the body. Communion is
the light of love. It is perfect oneness and eternal tranquil peace. It is the
return to what is real. And this is the unity and purity of heart that Christ,
your true, awake Self, radiates forever. There is an endless freedom that
comes from pulling back your projections from the world and owning
your mind’ s power as the cause of all that you perceive and experience. As such, peace comes from transcending the body, the world,  and the
whole cosmos—the dream that was made in projection. This is freedom. This freedom is the only thing in the world that can bring joy. It is
given by the Holy Spirit. It encompasses the entire cosmos —all the
galaxies, black holes, stars, and planets; it’s healed perception and the
result of a forgiven mind. This is a happy, perfect answer to a very crazy
problem. There may appear to be many steps to reach this freedom, but
when you do, you realize that there were no steps at all. When you arrive
at the end of dreams, at the end of all illusions, God wakes you gently
from this last and happiest of dreams, to your true Self. Thoughts of the
ego can’t even enter your pristine, holy mind here. The light becomes sostrong and so bright that thoughts of temptation to be otherwise can’t
even enter! The healing of the mind is an ongoing adventure. It is a journe y of
releasing false images, identity associations, and self-c oncepts. Situations and encounters in your life will act out anything that you have
pushed out of awareness, but you are opening up to and approaching a
state of all-inclusion, a state of nonattachment and nonaf filiation, a state
of stillness. The Holy Spirit flows through you with loving acceptance for the
whole universe in this state. This communion with Spirit can still involve
words, but mostly you will know it as a presence of love that casts out all
fear. It is an experience that leads you to say that you’ve never met a
stranger. All the things that seem to be sticking points become irrelevant
—including those around religion. The experience of religion becomes
an experience of peace of mind. Hindu, Muslim, or Christian—it doesn’ t
matter because peace is an experience that literally transcend s all the
theologies and all the concepts. In this freedom is a feeling of Home. It’s a presence of being Home. It’s a state where Heaven and Earth cease to exist as separate states. Heaven is here, and it is now. That’ s what makes it a happy state; it’s not
a future  state. It’s not somethi ng that you hope and wish for. It’s an
actual state. Traveling around the world and meeting people from
different cultures with different languages and traditions has been a treat
for me. It’s a divine fiesta. It’s an ongoing party because there is no point
to be made or proven. That’ s the fun of it! There is absolutely no point. When people say
to me, “What’ s the point of this world?” I say, “Really, there is no point.”
God’ s will for us is perfect happiness, so if you really had to come up
with something like a point or a purpose, it would have to be happiness. We align our mind to the purpose of the Holy Spirit and that brings
peace and happiness. The light of the Holy Spirit simply is. When the
resistance to peace has been removed, the light shines unobstructed in
awareness.When we take this journey with the Holy Spirit, we are not lacking
at all and therefo re don’t want for anything. The first line of the twenty-
third Psalm is “The Lord is my shepherd, I shall not want.” This line
seems to contain everything because it explains the feeling of fulfilment
where in every moment, every thing is given. Everything is in divine
order. Everything is perfect. Nothing is lacking. So, there is no sense of
ambition, of trying to strive for something, and you don’t have any
future goals. Contentment is the pervasive feeling of fulfilment where
the world need be no different than it is. No situation that you perceive
need be dif ferent than it is. The whole journey of healing and awakening is contained in the
forgiveness process. Enlightenment, or to know thyself, is the
completion of this process. Enlightenment is at the top of the mountain;
it is at the pinnacle of this whole effort. At this point, the Holy Spirit
ceases to be a messenger or a bridge. The Holy Spirit is no longer an
agent or a necessary communication link, as we are one. We are Spirit,
one with God. After reading this book and doing the exercises, you may have now
found that you can trust that there is one real purpose for everything,
which results in pure joy and peace of mind. This is the mystical
experience of healing and awakening. There are no consequences to
letting go of illusions, only a glorious experience of what is real and
what is natural in this very moment. Go through the void and come into
the allness of being! The means is the miracle! Now, you are free to arise in joy for dramas and games have ended! Never need they be summoned  again into awareness. Be glad for their
passing and remember the gift that forgiveness offered. The blanket of
peace softly spreads across the Earth, and you rest in a tranquil mind that
remains invulnerable forever. For a miracle is now. It stands alr eady her e,
in pr esent grace,
within the only interval of timethat sin and fear have overlooked,
but which is all ther e is to time. Gratitude and Acknowledgments
This book, like every aspect of the nonprofit Foundation for the
Awakening Mind, is the fruit of love. I offer my deep appreciation to the
Holy Spirit and New Harbinger Publications and everyone whose
passion made this material available in book form so that many can
benefit from this inner wisdom. I wish to acknowledge the countless
hours of effort contributed by the Foundation for the Awakening Mind
publishing team. Your inspired contributions made this book possible. Thanks to Jenny and Greg Donner for putting the team together and for
your steadfast leadership and continuous collaborations. I am forever
grateful.Resources
Levels of Mind:  http://levelsofmind.com. Details the levels of mind
process using both text and video. Spiri, Your Spiritual Assistant: http://www.facebook.com/Y our.Spiri/. This “bot” has been developed out of the Instrument for Peace and
Levels of Mind and is an interac tive guide to release upsets (which were
explored throughout the book). It is the modern version of the instrument
for peace! For more on Spiri, visit http://spiri.ai/. Living Miracles:  http://livingmiracles.or g. This free webs ite allows an
interested individual to sign up for a monthly newsletter, explore
volunteering opportunities, and link in more closely with Living
Miracles. It includes a free online listing of events (both local and
online) taking place within the Living Miracles community. A Course in Miracles Online:  http://acourseinmiraclesnow.com. This
free, valuable resource contains A Course in Miracles  in its entirety, in
both a text versi on and an audio  version (read by me). There is a useful
search tool for those looking to identify specific content and ideas
presented in the Course. 30 Day UYM Experience:
http://circle.livingmiraclescenter.org/uym30day. We call this program
the Unwind Your Mind Experience. Subscribers receive thirty days of
emails, resources, songs, prayers, and meditations, and have access to a
private online support group, along with online movies every Saturday. All of this is of fered for free and is Course-based. Home in Christ:  http://the-christ.net. This free website warmly
welcomes individuals with Christian upbringing into the ACIM
community by of fering Sunday Services and a range of resources that are
less metaphysical and more devotional.Non-Dual T eacher David Hoffmeister:  http://nondualteacher.com. This
free website has a collection of my talks on video that omit the concepts
of religion in ACIM yet emphasize the metaphysical and modern
nonduality concepts of ACIM. David Hoffmeister ’s YouTube Channel :
http://www.youtube.com/user/DavidHof fmeister. This free YouTube
channel has hundreds of hours of video footage of my recorded talks and
teachings, and a large number of videos have been subtitled in foreign
languages as well.Notes
4 It is only in this moment that we are truly able to perform the miracle of for giveness. Forgiveness of illusion is our one-way track out of fear and into freedom. See chapter
16. 5 The Holy Spirit’ s thought system, on the other hand, is something we are relearning to think
and operate from, bridging the gap of separation in our disconnected hearts and minds
and allowing us to remember our true identity as Divine Spirit. For a thorough
description of mind versus Spirit the way it is used in this book, see “Mind—Spirit” C-1
in A Course in Miracles (ACIM), Third Edition Combined V ol


Oakar, Congresswoman Mary Rose, 107Ocala Star Banner
, 51
Orchitis, DMSO and, 221
Osteoarthritis, 19, 44, 46, 49, 50, 64, 103–124. See also
 Arthritis, DMSO and. Osteogenic sarcoma, 183. See also
 Cancer, DMSO and. Osteomyelitis, DMSO and, 220–221
Otto, Jim, 99
Pani, K.C., M.D., 29, 179, 229, 230, 231, 232, 240, 241
Parasitic worms, DMSO and, 219
Parenchymatous parotitis, 71
Parkinsonism, 46
Pasteur, Louis, 205
Paz, Azael, M.D., 172, 173
Pepper, Congressman Claude, 10, 22, 28, 57, 90, 146, 225
Periodontal disease, DMSO and, 5, 6, 71
Pestronk, Alan, M.D., 155
Peyronie’s disease, DMSO and, 43
Phantom limb pain, DMSO and, 3
Phyne Pharmaceuticals, Inc., 20
Physician’s Desk Reference
, 50
Plantar warts. See
 Foot and leg problems, DMSO and. Pregnancy after tubal obstruction, 71–72
Priebe, David K., DDS, 160–161
PSS. See
 Scleroderma, DMSO and. Reagan, Ronald, 248
Reedy, Graham, M.D., 93, 99, 100, 101, 102
Research Industries Corporation, 8, 17, 29, 45, 228, 229, 231, 232, 233, 235, 236,
238, 239, 242
Research Laboratories, Inc., 20
Resident and Staff Physician, The
, 52
Respiratory infections, DMSO and, 215–217
Retardation. See
 Mental disabilities, DMSO and. Retinitis pigmentosa. See
 Eye problems, DMSO and. Reye’s syndrome, 155
Rheumatoid arthritis, 3, 17, 19, 27, 46, 47, 49, 50, 97, 103–124, 155
juvenile rheumatoid arthritis, 122See also
 Arthritis, DMSO and. Rogers, Thomas D., PhD, 200, 205
Rosenbaum, Edward E., M.D., 79
Rosenfeld, Robert, M.D., 99
Rubio, Santiago, M.D., 215
Sanchez, Mila, M.D., 168
Saytzeff, Alexander, 14
Scars, DMSO and, 57–58
Scherbel, Arthur L., M.D., 17, 79, 226–227, 232, 234, 244
studies on scleroderma, 228–231, 243
Schering, 128
Scholes, Vernon, M.D., 200
Schweiker, Richard S., 125
Sciatica, DMSO and, 56–57
Scleroderma, DMSO and, 4, 8, 17, 42, 43, 50, 72, 79, 223–228, 232
CREST syndrome, 223
DMSO’s value for, 243–244
Scherbel’s studies on, 228–231, 243
Semmelweis, Ignaz Philipp, 205
Senility. See
 Mental disabilities, DMSO and. Sessions, John L., D.O., 207
Shingles. See
 Herpes zoster. Shirley, Sheridan, M.D., 7, 232, 233, 235, 236, 240
Sinusitis, DMSO and, 64–65
60 Minutes
, 23, 27, 28, 31, 51, 108, 179
Skin cancer, 63, 199–200. See also
 Cancer, DMSO and. Skin diseases, DMSO and, 65–68. See also
 Herpes simplex I; Herpes simplex II; Herpes zoster; Skin cancer;
Ulcerations; Varicose veins. Smith, Senator Regina, 25
Snead, Eva Lee, M.D., 1, 2
Sports injuries. See
 Musculoskeletal injuries, DMSO and. Sprains. See
 Foot and leg problems, DMSO and; Musculoskeletal injuries, DMSO
and. Stanback, Haskel, 98–99
Stewart, Bruce H., M.D., 7, 232, 233, 234, 235, 236, 240Still’s disease, DMSO and, 122–123
Stomatologiia
, 71
Stone, Ron, 178
Stout, George, M.D., 205, 206
Stroke. See
 Head and spinal cord injuries, DMSO and. Swanson, Dr. B.N., 41–42
Symms, Congressman Steven D., 78–79
Syntex, 76, 80, 128
Szmant, Dr. Harry H., 14, 35
Tendinitis, DMSO and, 17, 50, 97, 100
Tennis elbow, DMSO and, 100
Terra Pharmaceuticals, Inc., 45, 232, 237
Tic douloureaux, DMSO and, 64–65
Tinnitus, DMSO and, 217–219
Tirado, Rene Miranda, M.D., 66, 67
Tucker, Eli Jordon, M.D., 63, 178–179, 180–185, 194–196, 198, 199, 200, 205–
206
Ulcerations, DMSO and, 66–68
United States Food and Drug Administration. See
 DMSO, the FDA and. Urinary system problems, DMSO and, 245–246
Uveitis, traumatic. See
 Eye problems, DMSO and. Varicose veins, DMSO and, 66
Venegas, Hugo, M.D., 70, 71
Walker, Morton, D.P.M., 128, 207
Wallace, Governor George, 26–27
Wallace, Mike, 27, 28, 51, 109, 179
Warren, Dr. Joel, 62
Weil, Lowell Scott, D.P.M., 97–98
Weinstein, Nicholas, M.D., 163
Weitzner, Ronald, M.D., 60
Whiplash, DMSO and, 27, 48
Williams, Billy, 19–20
Wyatt, Wendell, 21–22Zuber, William, 13
Zuniga, Aristides, M.D., 215, 218, 219Looking for more? Visit Penguin.com for more about this author and
a complete list of their books. Discover your next great read!<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Meditsinskaia Radiologiia
, 54
Mendelsohn, Robert S., M. D., 123–124Mental disabilities, DMSO and, 159–175
aminoacid therapy for Down’s syndrome, 163–170
aminoacid formula, 165–166
Down’s syndrome, 159–166
learning disabilities, 171–173
senility and PSO decay, 173–175
severe retardation, 166–170
Merck and Company, 16, 80, 127, 128, 129
Metatarsalgia. See
 Foot and leg problems, DMSO and. Methylcholanthrene, 199
Metzenbaum, Senator Howard M., 125
Migliaro, Eugene, 25
Minerva Medica
, 122
Minoot, Rudy, 106–107
Montgomery, C. Hunter, M.<|eot_id|><|begin_of_text|>
Q: Who is mentioned as a physician who has studied the value of DMSO for scleroderma?,
A: Scherbel, Arthur L., M.D.
Q: What is mentioned as a condition that DMSO has been studied for?,
A: Multiple sclerosis, Down’s syndrome, and learning disabilities
Q: Which company is mentioned as being involved in the development of DMSO?,
A: Syntex
Q: Who is a politician mentioned in the text?,
A: Senator Howard Metzenbaum
Q: What is mentioned as a condition that DMSO has been studied for in relation to?,
A: Severe retardation
Q: What is mentioned as a condition that DMSO has been studied for in relation to?,
A: Parkinsonism<|eot_id|><|begin_of_text|>december 9    �


 analogy, and it has
also tended to become ‘mythologized’. Thus, terms like ‘the Supreme’,‘the
Ultimate, or ‘the Absolute’ tend to attract glamorization and fantasy
elaborated by imagination. The state of Enlightenment is not a
superimposition nor does it depend on the addition of a quality. The subject
is the condition. Similarly, the condition or state is not a ‘claim’, as there is
no personal claimant. What is expressed verbally is simply a statement of
facts that report the condition, which is merely a confirmation of the Reality
of its Source once again. Thus, the condition is also not an achievement nor
does it imply accomplishment. Nothing is gained by glamorization of the
state, which is far beyond the possibility of exaggeration. Despite the
effulgent nature of the condition, description serves the purpose of
communication, which is essentially a revalidation of the Reality of
Divinity.Preceding Stages
The transition from the experiencer of the ego/self to the Presence of the
Self is very major. Because of its prior experience, the mind has the
expectation that such a state will really be an extension of itself or will be
some kind of ‘otherness’ and therefore new and unfamiliar. Neither
expectation is correct. As the levels of consciousness are transcended, the quality of
experiencing changes in ways that have already been described
(Transcending the Levels of Consciousness). Both the world and the
subjective self become progressively more benign, compassionate, and
loving. In the high 500s, the flow of the kundalini energy has begun to
transform observation and subjective experiencing to levels of inner joy,
and the world appears ever more beautiful and incredible. The perfection of
all things shines forth. This leads not only to joy but also eventually to an
indescribable ecstasy that precludes worldly function. When even that
wondrous state is surrendered to God, it is replaced by an all-pervasive
stillness, silence, and peace that are even beyond ecstasy in its wonder. Within the intrinsic beauty, the sacredness of all Creation emanates forth
from within as well as beyond form. The formless Essence of Divinity
radiates out via form itself. Progressively, the linear is replaced by a
nonlinear Oneness. The Allness of Divinity is strongly confirmed by the
immense power of Love as intrinsic to Creation and Divinity. The Presence
of Love is all pervasive and experienced as one’s intrinsic Self. It melts
linearity into Oneness, which is simultaneously exquisitely gentle and,
paradoxically, infinitely powerful. As has already been described, if the devotee has been following the
pathway of negation, what may emerge next is the high illusion of the Void
as the Ultimate Reality. The pathway presents infinite Oneness and
nonlinear perfection and is all inclusive, infinite, and beyond time or
location. (This illusion occurs at calibration level 850, as mentioned
previously.) The Void is to be recognized and refused if it is devoid of Love. From this point on, one proceeds not by negation but by affirmation, which
is reinforced by deep prayer and supplication to God for guidance. (Divine
Love is not to be confused with the emotionality/attachment of what is
ordinarily perceived as human love.) As the qualities and context of each stage are surrendered to God, a
final confrontation arises that also has to be surrendered, and it ischallengingly confrontive. The devotee needs to be adequately prepared
because failure at what could be called the ‘final door’ may result in very
severe dejection that may last for more than just one lifetime. The serious
student needs to know well in advance, therefore, that at the very last
doorway, they will be confronted with their willingness to surrender life
itself, or at least to that which has been believed since the beginning of
evolution to be the very core of life itself. This final gateway is very rarely
passed, and one reason is the lack of preparation, lack of certainty, and a
final doubt of major magnitude. Therefore, for the deeply committed, very
serious student only, the following section is provided. The Final Doorway
As this approaches, the entire context is pristine, pure, formless, and
nonlinear. There are no ‘others’ nor is there anywhere to turn. There are no
longer any personal qualities or positionalities, nor is thinkingness
available, as the mind is silent and nonconceptual. There are no images or
memories. Consciousness alone remains as awareness itself, with no object
or content of that consciousness awareness. It merely is of its own, with
neither subject nor object. It is awareness itself that is aware, and there is no
remaining ‘entity’ that is aware. At this point, awareness is identified with the quality of life itself. That
is all that is left—just ‘life’. This sense of the pure core of life has lost its
prior qualifications, adjectives, verbs, or nouns. These have been
surrendered long before. All that is left is just the pure quality of life itself
as the core of existence. Then arises a progressive fear, which compounds
to almost terror, that this, too, must be surrendered at the doorway. Thus
arises the fear of absolute death or annihilation into nothingness and
nonexistence forever. At this point, it is obvious that what is to be
surrendered to God is the life of the self and its motive to continue to exist
as the experiencer and seeming source and substrate of life (the last
illusion). This is a very strong illusion and to face it takes courage, faith,
conviction, and the very depth of devotion: “To Thee, O Lord, do I
surrender life itself.”
Because the mind is silent, it cannot be consulted. In its place arises a
Knowingness that appears as a result of the vibrational frequency within the
aura that has been absorbed from the Knowingness of an Enlightened
Teacher somewhere in time. The Knowingness is that ‘all fear is illusion’. This must be known with absolute certainty. Ignore the terror, for it is reallywhat could be called ‘the final test’, and surrender life itself. That one is
actually dying is confirmed because that is the inner experience. This is the
one and only death that can ever occur, and it arises because it has never
before been surrendered. Physical death is relatively nothing at all. There is
a sudden leaving of the body, and life goes on, reemerging as another
embodiment. Thus, this confrontation is the first and only time it will ever
have to be faced and surrendered. As one lets go, there are a few moments
of dread, and then the doorway opens to the Infinite Splendor and Glory
that is beyond all description. Revelation
The mind remains silent, and there is an immense awe as Creation now
appears as Revelation—iridescent, radiant as though enchanted, and vibrant
with the efflorescence of unmistakable Divinity. All is as though in intense
Technicolor—electrified and luminous. All is conscious and conscious of
being conscious, and conscious of the awareness of consciousness of all
else that exists. All is intrinsically worshipful as a consequence of the
conscious awareness of the Presence of God as Creation in its most minute
details. All is Holy and Sacred, as evidenced by its splendor as Existence
itself. Therefore, all things are seen as sacred and holy; all things ‘both large
and small’ are sacred; thus, “Gloria in Excelsis Deo!”
Even texture itself is prominent and seems to be transformed into an
aliveness with a radiant quality. All is alive and its intrinsic Essence shines
forth as a presentation that is inclusive of recognition as an innate,
worshipful quality. All is equal by virtue of its Essence, its perfection, and
its efflorescent luminosity. The Glory of God is far beyond the capacity of
comprehension, and instead, there is a contextual Self-identity that one is
what is being comprehended, and yet there is nothing to really comprehend. At this point, description has to stop because of the duality of languaging. Transcending that final doorway required the surrender of the seeming core
and source of life itself. There is the overwhelming astonishment at the
discovery that all that exists is Creation as an expression of Divinity, and
the field of consciousness pervades all that exists. Thus Divinity is intrinsic
to all that exists, as well as to the awareness of that Reality. All that exists
reflects the Divinity of its Source. Paradoxically, by surrendering life, one
discovers Life. Even the presence of the physical body is too peripheral to be noticed. However, it is later rediscovered as sort of a surprise. It continues tofunction on its own, spontaneously and autonomously. There is no ‘self’ or
primary or causal agency to determine or decide its actions. It operates
autonomously as a consequence of its interaction with the field of context. Its continuance is not a matter of interest, and it just seems to ‘know’ what
to do all by itself. The transformational quality of the Oneness of Creation is the
consequence of the disappearance of ‘the experiencer’. There is no
1/10,000th-of-a-second delay that automatically edits all of experience as a
consequence of the prior operations of the ego. Therefore, the transformed
appearance of All and its interpretations have been removed,