  POWER  OF  AWARENESS.doc                                                          Page 8 of 51where you live psychologically, determines how you live here m the outer visible world]. The importance
of this in your daily life should be immediately apparent. The basic nature of the primal cause is consciousness. Therefore, the ultimate substance of all things is
consciousness. Neville - THE  POWER  OF  AWARENESS.doc                                                          Page 9 of 51Chapter Three
                           POWER OF ASSUMPTION
Man's chief delusion is his conviction that there are causes other than his own state of consciousness. All
that befalls a man all that is done by him all that comes from him happens as a result of his state of
consciousness. A man's consciousness is all that he thinks and desires and loves, all that he believes is true
and consents to. That is why a change of consciousness is necessary before you can change your outer
world. Rain falls as a result of a change in the temperature in the higher regions of the atmosphere, so, in
like manner, a change of circumstance happens as a result of a change in your state of consciousness. Be ye transformed by the renewing of your mind. To be transformed, the whole basis of your thoughts must change. But your thoughts cannot
change unless you have new ideas, for you think from your ideas. All transformation begins with an
intense, burning desire to be transformed. The first step m the "renewing of the mind" is desire You must
want to be different [and intend to be] before you can begin to change yourself. Then you must make your
future dream a present fact. You do this by assuming the feeling of your wish fulfilled. By desiring to be
other than what you are, you can create an ideal of the person you want to be and assume that you are
already that person. If this assumption is persisted in until it becomes your dominant feeling, the attainment
of your ideal is inevitable. The ideal you hope to achieve is always ready for an incarnation, but unless you
yourself offer It human parentage, it is incapable of birth
therefore, your attitude should be one in which having desired to express a higher state -you alone accept
the task of incarnating this new and greater value of yourself. In giving birth to your ideal you must bear in mind that the methods of mental and spiritual knowledge are
entirely different. This is a point that IS truly understood by probably not more than one person in a
million. You know a thing mentally by looking at it from the outside, by comparing it with other things, by
analyzing it and defining if [by thinking of it:] whereas you can know a thing spiritually only by becoming
it, [only by thinking from it]. You must be the thing itself and not merely talk about it or look at it. You
must be like the moth in search of his idol, the flame, who spurred with true desire, plunging at once into
the sacred fire, folded his wings within, till he became one colour and one substance with the flame. He
only knew the flame who in it burned, and only he could tell who ne'er to tell returned. Just as the moth in his desire to know the flame was willing to destroy himself, so must you in becoming a
new person be willing to die to your present self. You must be conscious of being healthy if you are to
know what health is. You must be conscious of being secure if you are to know what security is. Therefore,
to incarnate a new and greater value of yourself, you must assume that you already are what you want to be
and then live by faith in this assumption which is not yet incarnate in the body of your life in confidence
that this new value or state of consciousness will become incarnated through your absolute fidelity to the
assumption that you are that which you desire to be. This is what wholeness means, what integrity means. They mean. submission of the whole self to the feeling of the wish fulfilled in certainty that that new state
of consciousness is the renewing of mind which transforms. There is no order in Nature corresponding to
this willing submission of the self to the ideal beyond the self. Therefore, it is the height of folly to expect
the incarnation of a new and greater concept of self to come about by natural evolutionary process. That
which requires a state of consciousness to produce its effect obviously cannot be effected without such a
state of consciousness, and in your ability to assume the feeling of a greater life, to assume a new concept
of yourself, you possess what the rest of Nature does not possess Imagination the instrument by which you
create your world. Neville - THE  POWER  OF  AWARENESS.doc                                                          Page 10 of 51Your imagination is the instrument, the means, whereby your redemption from slavery, sickness, and
poverty is effected. If you refuse to assume the responsibility of the incarnation of a new and higher
concept of yourself, then you reject the means, the only means, whereby your redemption that is, the
attainment of your ideal can be effected. Imagination is the only redemptive power in the universe. However, your nature is such that it is optional
to you whether you remain in your present concept of yourself (a hungry being longing for freedom, health,
and security) or choose to become the instrument of your own redemption, imagining yourself as that
which you want to be, and thereby satisfying your hunger and redeeming yourself. O be strong then, and brave, pure, patient and true; The work that is yours let no other hand do. For the
strength, for all need, is faithfully given From the fountain within you the Kingdom of Heaven. Neville - THE  POWER  OF  AWARENESS.doc                                                          Page 11 of 51Chapter Four
                           DESIRE
THE CHANGES which take place in your life as a result of your changed concept of yourself always
appear to the unenlightened to be the result, not of a change of your consciousness, but of chance, outer
cause, or coincidence. However, the only fate governing your life is the fate determined by your own
concepts, your own assumptions; for an assumption, though false, if persisted in will harden into fact. The
ideal you seek and hope to attain will not manifest itself, will not be realized by you, until you have
imagined that you are already that ideal. There is no escape for you except by a radical psychological
transformation of yourself, except by your assumption of the feeling of your wish fulfilled. Therefore,
make results or accomplishments the crucial test of your ability to use your imagination. Everything depends on your attitude towards yourself. That which you will not affirm as true of
yourself can never be realized by you, for that attitude alone is the necessary condition by which you
realize your goal. All transformation is based upon suggestion, and this can work only where you lay yourself completely
open to an influence. You must abandon yourself to your ideal as a woman abandons herself to love, for
complete abandonment of self to it is the way to union with your ideal. You must assume the feeling of the
wish fulfilled until your assumption has all the sensory vividness of reality. You must imagine that you are
already experiencing what you desire. That is, you must assume the feeling of the fulfilment of your desire
until you are possessed by it and this feeling crowds all other ideas out of your consciousness. The man who is not prepared for the conscious plunge into the assumption of the wish fulfilled in the faith
that it is the only way to the realization of his dream is not yet ready to live consciously by the law of
assumption, although there is no doubt that he does live by the law of assumption unconsciously. But for
you who accept this principle and are ready to live by consciously assuming that your wish is already
fulfilled, the adventure of life begins. To reach a higher level of being, you must assume a higher concept
of yourself. If you will not imagine yourself as other than what you are, then you remain as you are, for if ye believe
not that I am He, ye shall die in your sins. If you do not believe that you are He (the person you want to be), then you remain as you are. Through the
faithful systematic cultivation of the feeling of the wish fulfilled, desire becomes the promise of its own
fulfilment. The assumption of the feeling of the wish fulfilled makes the future dream a present fact. Neville - THE  POWER  OF  AWARENESS.doc                                                          Page 12 of 51Chapter Five
                        THE TRUTH THAT SETS YOU FREE
THE DRAMA of life is a psychological one in which all the conditions, circumstances, and events of your
life are brought to pass by your assumptions. Since your life is determined by your assumptions, you are forced to recognize the fact that you are either a
slave to your  assumptions  or their  master. To become  the master  of your  assumptions  is the key to
undreamed-of freedom and happiness. You can attain this mastery by deliberate conscious control of your
imagination. You determine your assumptions in this way: Form a mental image, a picture of the state
desired, of the person you want to be. Concentrate your attention upon the feeling that you are already that
person. First, visualize the picture in your consciousness. Then feel yourself to be in that state as though it
actually formed your surrounding world. By your imagination that which was a mere mental image is
changed into a seemingly solid reality. The great secret is a controlled imagination and a well-sustained attention firmly and repeatedly focused on
the object to be accomplished. It cannot be emphasized too much that, by creating an ideal within your
mental


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the work of the soul. That is why all human
relationships are sacred ground. It is why
every personal relationship is holy. In this, many churches have it right. Marriage is a sacrament. But not because
of its  sacred obligations. Rather, because
of its unequalled oppo rtunity. Never do anything in relationship out of a
sense of obligation. Do whatever you do
out of a sense of the glorious opportunity
your relationship affords you to decide,  and
to be, Who You Really Are. I can hear that —yet over and over in my
relations hips I have given up when the
going gets  tough. The result is that I’ve had
a string of relationships where I thought, as a kid, that I’d  have only one. I don’t seem
to know what it’s like to hold onto a
relationship. Do you think I  will ever learn? What d o I have to do to make it happen? You make it sound as if holding onto a
relationship means it’s been a success. Try
not to confuse longevity with a job well
done. Remember, your job on the planet is
not to see how long you can stay in
relationship, it’s t o decide, and experience,
Who You Really Are. This is not an argument for short -term
relationships —yet neither is there a
requirement for long -term ones. Still, while there is no such requirement,
this much should be said: long -term
relationships do hold r emarkable
opportunities for mutual growth, mutual expression,  and mutual fulfillment —and
that has its own reward. I know, I know! I mean, I’ve always
suspected that. So how do I get there? First, make sure you get into a relationship
for the right reasons. (I’m using the word
“right” here as a relative term. I mean “right”
relative to the larger purpose you hold in
your life). As I have indicated before, most people still
enter relationships for the “wrong”
reasons —to end loneliness, fill a gap, bring
thems elves love, or someone to love —and
those are some of the better reasons. Others do so to salve their ego, end their
depressions, improve their sex life, recover
from a previous relationship, or, believe  it
or not, to relieve boredom. None of these reasons will work, and
unless something dramatic changes along
the way, neither will the relationship. I didn’t enter into my relationships for any
of those reasons. I would challenge that. I don’t think you
know why you entered your relationships. I
don’t think y ou thought about it in this way. I don’t think you entered your  relationships
purposefully. I think you entered your
relationships because you “fell in  love.”
That’s exactly right. And I don’t think you stopped to look at why
you “fell in love.” What was it to which  you
were responding? What need, or set of
needs, was being fulfilled? For most people, love is a response to
need fulfillment. Everyone has needs. You need this,
another needs that. You both see in each
other  a chance for need fulfillment. So you
agree —tacitly —to a trade. I’ll trade you
what  I’ve got if you’ll give me what you’ve
got. It’s a transaction. But you don’t tell the truth
about it. You don’t say, “I trade you very
much.” You say, “I love you very much,” and
then the d isappointment begins. You’ve made this point before. Yes, and you’ve done this thing before —
not once, but several times. Sometimes this book seems to be going in
circles, making the same points over and
over again. Sort of like life. Touché. The process he re is that you’re asking the
questions and I’m merely answering  them. If you ask the same question three different
ways, I’m obliged to continue  answering it. Maybe I keep hoping You’ll come up with a
different answer. You take a lot of the
romance  out of it when I ask You about
relationships. What’s wrong with falling
head over heels in  love without having to
think about it? Nothing. Fall in love with as many people
as you like that way. But if you’re going to
form a lifelong relationship with them, you
may want to add a little thought. On the other hand, if you enjoy going
through relationships like water —or, worse
yet, staying in one because you think you “have to,” then living a life of quiet
desperation —if you enjoy repeating these
patterns from your pa st, keep right on  doing
what you’ve been doing. Okay, okay. I get it. Boy, You’re relentless,
aren’t You? That’s the problem with truth. The truth is
relentless. It won’t leave you alone. It  keeps
creeping up on you from every side,
showing you what’s real ly so. That can  be
annoying. Okay. So I want to find the tools for a long -
term relationship —and you say entering
relationships purposefully is one of them. Yes. Be sure you and your mate agree on
purpose. If you both agree at a conscious level that
the pur pose of your relationship is to  create an opportunity, not an obligation —an
opportunity for growth, for full Self-
expression, for lifting your lives to their
highest potential, for healing every false
thought or small idea you ever had about
you, and for ultimate reunion with God
through the communion of your two souls —
if you take that vow instead of the vows
you’ve been taking —the relationship has
begun on a very good note. It’s gotten off
on the right foot That’s a very good
beginning. Still, it’s no  guarantee of success. If you want guarantees in life, then you
don’t want life. You want rehearsals for a
script that’s already been written. Life by its nature cannot have guarantees,
or its whole purpose is thwarted. Okay. Got it. So now I’ve got my
relationship off to this “very good start.”
Now, how do I keep  it going? Know and understand that there will be
challenges and difficult times. Don’t try to
avoid them. Welcome them. Gratefully. See
them as grand gifts from God; glorious
opportunities to do w hat you came into the
relationship —and life —to do. Try very hard not to see your partner as the
enemy, or the opposition, during these
times. In fact, seek to see no one, and nothing, as
the enemy —or even the problem. Cultivate
the technique of seeing all problems as
opportunities. Opportunities to......I know, I know —“be, and decide, Who
You Really Are.”
Right! You’re getting it! You are getting it! Sounds like a pretty dull life to me. Then you’re setting your sights too low. Broaden the scope of your ho rizons. Extend  the depth of your vision. See more
in you than you think there is to be seen. See more in your partner, too. You will never disserve your relationship —
nor anyone —by seeing more in another
than they are showing you. For there is
more there. Much more. It is only their fear
that stops them from showing you. If others
notice that you see them as more, they  will
feel safe to show you what you obviously
already see. People tend to live up to our expectations
of them. Something like that. I don’t like the word
“expectations” here. Expectations ruin relationships. Let’s say
that people tend to see in themselves what
we see in them. The grander our vision, the
grander their willingness to access and
display the part of them we have show n
them. Isn’t that how all truly blessed relationships
work? Isn’t that part of the healing
process —the process by which we give
people permission to “let go” of every false
thought they’ve ever had about
themselves? Isn’t that what I am doing here, in thi s book,
for you? Yes. And that is the work of God. The work of
the soul is to wake yourself up. The work of
God is to wake everybody else up. We do this by seeing others as Who They
Are—by reminding them of Who They Are. This you can do in two ways —by remi nding
them of Who They Are (very difficult,
because they will not believe you), and by
remembering Who You Are (much easier,
because you do not need their belief, only
your own). Demonstrating this constantly
ultimately reminds others of Who They Are,
for they will see themselves in you. Many Masters have been sent to the Earth
to demonstrate Eternal Truth. Others,  such
as John the Baptist, have been sent as
messengers, telling of the Truth in  glowing terms, speaking of God with unmistakable
clarity. These special messengers have been
gifted with extraordinary insight, and the
very special power to see and receive
Eternal Truth, plus the ability to
communicate  complex concepts in ways
that can and will be understood by the
masses. You are such a messenger. I am? Yes. Do you


 to dwell. I opened myself up to that black cloud of depression as if I were
stretching my arms out to welcome it, and as if I were embracing it by putting my
arms aro und it, just as you would greet someone you love dearly and haven’ t
seen in a long time. I opened up my heart and loved the depression as best I
could and pulled it in close toward me. For a few seconds it worsened, and then
all o f a sudden i t became lighter and lighter, and then completely dissolved. In a
matter of seconds it had gone—just like that. The relief was exquisite. A fe w hours later the feeling of depression came back, but it was much less
intense than before. I followed  the same process, and I con tinued to do it
whenever the depression reappeared. Each time I did the practice, the depression
got weaker and weaker, and in just a few days it had totally gone. “The moment you accept what troubles you’ve been given, the door will open.”
Rumi
I kn ow without any doubt that I will never suf fer from depression again. It has
left my body permanently.If I can do this with depression, you can do it with any negative feeling. When
you do it yourself, you will understand the process much better. Dissolving a
negative emotion when it’ s in full flight is the best feeling in the world. Instead
of resisting the feeling of depres sion, which only made it worse and held it to me,
I did  the  opposit e. In my own way, even though I didn’ t know it at the time, I had
intuitively welcomed the negative feeling of depression. Since th at time, I have used the same practice for any negative f eelings that have
arisen, f or negative thoughts, and I have also used it for any painful sensations in
the b ody, like a cramp in the foot or a headache. I’ve found that bodily sensations
can dissolve as quickly as negative feelings when they’re not resisted. Use the welcoming process for anything that makes you feel bad, any negative
thoughts or stories, negative feelings, painful sensations or  memories, and
limiting beliefs. W elcoming free s you from emotional bondage and allows your
life to change for the better in every possible way. “When we love our hate, we stop hating. Love always wins. T o love hatred
means to  welcom e it. It doesn’ t mean that we should do what it tells us to do, but
we shouldn’ t suppress it either. When we love hatred, we put ourselves out of the
process of hatred, and love begins.”
Francis Lucille, fr om  The Perfume of Silence
Negative feeling s like fear can be immensely uncomfortable, or even terrifying,
which is  why many of us have developed the habit of automatically suppressing
them ra ther than facing them. But they have fooled us. When we allow any
negative feeling to be present, welcoming it without trying to  push it away, it
may feel overwhelming for a couple of seconds as it intensifies, but then it
completely disappears. When y ou have allowed a bad feeling to be present and you haven’ t suppressed
it, that feeling will never be as strong in you again. Y ou have weakened it, and it
is now on its way out. A few more times of allowing the feeling to be present and
it w ill be release d from your bo dy. W atch then how much happiness floods into
your body, and how much good ness floods into your life from just one negative
feeling being released. “Sometimes we surrender a feeling and we notice that it returns or continues. This is because there is more o f it yet to be surrendered. W e have stuf fed these
feelings all of our lives and there can be a lot of ener gy pushed down that needs
to come up and be acknowledged. When surrender occurs, there is an immediate
lighter, happier feeling, almost like a ‘high.’”
Dr. David R. Hawkins, fr om  Letting Go
The relief that you will feel from releasing negative feelings from the body is
exquisite. And with every released negative feeling your body will become
lighter, your life more ef fortless, and you will find your happiness expanding. Y ou also gain m omentum the more you do it, and it becomes ea sier and easier to
release negative feelings. Y ou’ll reach a point where most negative feelings
dissolve instantly, because they  are automatically released the moment you’re
aware of them. This is the infinite power of A wareness. “Releasing is like breathing—it’ s natural. Inhale and exhale.”
My teacher“That’ s what every uncomforta ble feeling is for—that’ s what pain is for, what
money is for, what everything in the world is for: your self-realization.”
Byr on Katie, fr om  Loving What Is
Every negative feeling is there to direct you back home to who you are. They
alert you to the fact that you’re believing stories that are not true, so you can
welcome those feelings and live  your life as the magnificent A wareness that you
truly are. Isn’ t it  ironic that nega tive feelings, the one thing we do everything we
can to avoid, are the very thing that will liberate us? “What hurts you, blesses you. Darkness is your candle.”
Rumi
Use eve ry negative emotion that appears as an opportunity to permanently free
yourself from that negative emotion. As my teacher said, a negative emotion only
arises w hen you ’re ready to be free of it. W elcome the emotion,  without trying to
change it or get rid of it. Y ou are the Infinite Being, and welcoming is your very
nature. W elcome every negative feeling until you are free of them all forever. “It is possible to be in very ‘peaceful’ surroundings and yet be tormented, and it
is po ssible to b e in dangerous, noisy, negativefeeling surroun dings and yet be
entirely at peace.”
Jan Frazier, fr om  Opening the Door
How do  you welcome feelings  about subjects that you have a strong opinion
about, or a strong stance against, like cruelty to animals? Understand that  the bad feeling s you feel around that subject  are causing you
harm an d are not helping wha t you care about. W elcome the sensations and
feelings that the subject may ev oke in you. W elcome your disapproval, welcome
the feelings of unfairness and injustice. Keep welcoming u ntil there is no
sensation or feeling left when you think of the subject.Y ou mig ht think that you don’ t want to stop feeling the pain  about a subject,
because then you’ll stop caring  about it. But this is a story the mind is telling
you, and  the very opposite is tru e. Y our strong resistance to a subject ener gizes it,
adding a  lot of ener gy and power that makes it bigger. So when you release your
negative feeling s around it, you are releasing all the ener gy you have focused on
it, and you are disempowering  the  circumstances surroundin g the subject. W ithout that negative emotion, your love and compassion, which will naturally
arise in place of  the negative em otions, have atomic power, and they can make a
huge dif ference in the world. Let me tell you  about Lester Levenson. Lester became enlightened through
releasing all of his negative emotions and beliefs over a three-month period. Prior
to this, Lester had many hea lth problems, including depression, migraine
headaches, gastrointestinal imbalances, jaundice, an enlar ged liver, kidney
stones, spleen trouble, hyperaci dity, ulcers that had perforated his stomach and
formed lesions, and coronary heart disease. One by one every disease and  af fliction disappeared as Lester released his
suppressed nega tive feelings. Lester called his method of releasing negative
emotions “The Sedona Method,” and under the guardianship of one of his
students, Hale Dwoskin, who is featured in both The Secr et  and  this book,
Lester ’ s method continues to reach many the world over. “I was letting go and undoing t he hell I had created. By squaring all with love,
trying to love rather than trying  to be loved, and by taking resp onsibility for all
that was  happen ing to me; findi ng my subconscious thought and correcting it, I
became freer and freer, happier and happier.”
Lester Levenson
“Think o f one painful memory from early life, one terrible regret that has been
hidden. Look at all the years and years of thoughts associated with that single
event. If  we could surrender the underlying painful feeling, all of those thoughts
would disappear instantly, and we would for get the event.”
Dr. David R. Hawkins, fr om  Letting Go
When we release or welcome a suppressed feeling evoked from a memory, no
matter how far back that memory goes, all the hundreds and thousands of
thoughts attached to that memory will be released with the feeling. There’ s
nothing better than doing this! The lightness, the happiness, an d the “high” you
feel as you release the feelings a ttached to painful memories cannot be described,
not t o m ention h ow completely


 and simmer until potatoes are cooked. (Most of the cooking water will
probably be gone. ) Mash potatoes and onions using some (or all) of the cooking water. If not
enough moisture, add some soup stock  (see “‘ Special Soup’ or ‘Hippocrates Soup ’” in Chapter
12, “Preparing Food and Juices—The Basic Rules”). Variations: Add any herb of your choice, finely chopped. Parsley is very good; mint and
dill will also work. Oven-Browned Potatoes
Preparation time: 5-10 minutes
potatoes
Cut the potatoes like French fries ( or in small cubes, or in thin slices) and brown on an oven tray
in the oven. They will brown at a surprisingly low heat (300 ° F (149 ° C)) if left in long enough. Depending on the variety of potato, they can brown very quickly and puff up at high heat ( 425°
F (218° C)). They can also be browned under the broiler, but watch them to avoid burning. This
is meant to be an occasional treat. Parsley Potatoes
potatoes
parsley, chopped
flex seed oil
Boil several potatoes in their skins until done. Remove the peel and roll in some chopped
parsley after slightly brushing with flaxseed oil.<|eot_id|><|begin_of_text|>
Q: What is the total cooking time for the "Root Vegetable Rosti" recipe?,
A: 1 hour
Q: Which ingredients are used to make the "Tangy Sweet and Sour Casserole"?,
A: Not mentioned in the provided text (there is no recipe with this name)
Q: What is the recommended temperature for cooking the "Stuffed Squash" recipe?,
A: 350° F (180° C)
Q: What is the recommended cooking method for the "Quick Tomatoes and Zucchini" recipe?,
A: Not mentioned in the provided text (there is no recipe with this name)
Q: What is the purpose of the "Ratatouille" recipe?,
A: Not mentioned in the provided text (there is no recipe with this name)<|eot_id|><|begin_of_text|>A l s o  b y  D r. W a y n e  W. D y e r
BOOKS
Being in Balance
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Living an Inspir ed Life
Living the W isdom of the T ao
Memories of Heaven
My Gr eatest T eacher  (with L ynn Lauber)
No Excuses! (children’ s book with Kristina T racy)
The Power of Intention
The Power of Intention  (gift edition)
A Pr omise Is a Pr omise
The Shift
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ordered by visiting: Hay House USA: www.hayhouse.com ; Hay HouseAustralia: www.hayhouse.com.au ; Hay House UK: www.hayhouse.co. uk ; Hay House India: www.hayhouse.co.inCopyright © 2020 by the Estate of W ayne W. Dyer
Published in the United States by:  Hay House, Inc.: www.hayhouse.com ®
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Published in India by:  Hay House Publishers India: www.hayhouse.co.in
Cover design:  Scott Breidenthal • Interior design:  Nick C. W elch
Material in this book originally appeared in the form of audiotapes of W ayne Dyer ’ s lectures as How
to Be a No-Limit Person, Secr ets of the Universe, Choosing Y our Own Gr eatness, T ransformation,
The A wakened Life, and Fr eedom Thr ough Higher A war eness  published by Nightingale-Conant. All rights reserved. No part of this book may be reproduced by any mechanical, photographic, or
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Hardcover ISBN:  978-1-4019-5608-0
E-book ISBN : 978-1-4019-5610-3CONTENTS
For ewor d by Br endon Bur char d
Intr oduction
Chapter 1:  Chart the Course Ahead
Chapter 2:  T ranscend Y our Form
Chapter 3:  Focus on the Big Picture
Chapter 4:  Be Authentically Free
Chapter 5:  Discover the Three Keys to Higher A wareness
Chapter 6:  T ame the Ego (the Fourth Key)
Chapter 7:  Know That W e’re All One
Chapter 8:  Surrender and Go with the Flow
Chapter 9:  Harness the Power of V isualization
Chapter 10:  Learn to Meditate and T rain Y our Mind
Chapter 11:  Live in the Light
Chapter 12:  Enjoy Heaven on Earth
About the Author
Continue Y our Journey with Hay HouseFOREWORD
All of a sudden you start seeing miracles happening, and it’ s


 hex or just people’s envy,
in short, all the negative energy is located in
these pathological zones. During dry fasting the
old ‘dead’ water is replaced with high -quality,
energetically renewed, ‘live’ water, synthesized
by the body itself. Dry fasting is, first and foremost, intense spir-
itual work, intended to clean the soul and body
of the essences feeding off them, which also
strengthens will power and the power of positive
thinking in the initial stage of evolution. Dry
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frfasting evenly burns everything unfit for its evo-
lution in terms of both mechanics and spirit us-
ing all the organs of the body. The reason is that
after at least 7 -10 days, negative energy essences,
sensing their death in the absence of food, start
to come out of you, since they can’t stand dry
fasting and positive vibrations radiating from
you. Especially if you support all this with posi-
tive actions. Dry fasting gives you a reserve of
energy. It seems unbelievable: how can a person
not eat anything, spend their energy, but  still
have increased energy levels? But there’s no par-
adox. When the body is devoid of organic food,
it begins to intensely consume subtle energy
from space and the environment. With transi-
tion to normal nutrition, the hyper -restoration
effect comes into action — the body starts to
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frcollect energy more intensely than it did prior to
fasting, luckily it has all the relevant capabilities
at that point. After all, thanks to fasting the chak-
ras are cleansed along with the energy channels,
which lots of abilitie s depend on. After the end
of a fast, the time of sleep decreases to 4 -5 hours,
a person literally gains strength, they’re boiling
over with energy. This remarkable state lasts for
a long time if a person eats healthy, exercises and
spends time outdoors. Special effects
Here are the gifts which everybody receives
from dry fasting along with the cure from the ill-
nesses that had tormented them for a long time,
and which (not a single one of them!) are, of
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frcourse, possible without deep refreshing and
calming of the whole body. • First of all, the general perception abilities are
greatly increased —  tactile, skin sensitivity
and the sense of smell are heightened, which
produces interesting effects. You’ll be able to
feel through the shop window, to sense the
taste of the foods there, to know that a certain
egg in fridge is already not fresh, to remotely
perceive that there’s something wrong with the
food, which can actually just turn out to be an
excess of preservatives. In pronounced cases of
perception incr ease you’ll have no problems
guessing the contents of a tin with no label on
it. • During fasting, sweat secretion almost stops
— the skin turns from a secretor to an
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frabsorber, at the same time when in contact
with a substance, not only does it start to be
absorbed, but you can also feel the taste of the
substance in your mouth. Thus, if you have
to cook food for others during your fast, you
can determine ‘by touch’, if there’s enough
salt in the soup. But I wouldn’t advise you to
knead dough, the oil will be  absorbed by your
hands, rather than by the food. • A person’s intuition increases intensely dur-
ing dry fasting. Just like a cat, one may begin
feeling pathological or, on the contrary, heal-
ing energetic zones. Interestingly, they’re
different for every pers on
• Sometimes people develop telepathic abili-
ties, they begin to understand each other
without words. Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.fr• Those who fast regularly notice that fasting
enhances willpower. Iron -strong determina-
tion is undoubtedly necessary for achieving
success in any difficult undertaking. A 24 -
hour abstinence from food makes a person
mentally stronger and prepares them for
making a prudent choice and then acting
with firm determination. • Fasting awakens the (often lost) sense of how
much food and water a person really needs to
sustain their life. During abstinence from
food, a person experiences certain suffering. On the one hand, it naturally develops com-
passion for others suffering from hunger,
with barely enough to sustain oneself. Only
after having the same experience yoursel f,
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.fryou can genuinely understand the suffering
of the poor and wretched. • If you were sensitive to cold, often came
down with the flu, your feet were cold and,
consequently, you couldn’t fall asleep for a
long time — after dry fasting you will become
resist ant to cold. • If you had grey hair and it was falling out, af-
ter fasting it will become thicker and regain
its color. • If you had poor vision, it often improves after
a dry fast. • If the whites of your eyes were yellow, they
will become clear white. • If you snored during sleep, your breathing
will become even and silent, you will stop
grinding teeth in your sleep. Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.fr• If you suffered from bad mouth odor, your
breath will become clean and odorless. • If you were bothered by morning bitterness
in the mouth, the taste  in the mouth will al-
ways be sweet and fresh. • Yellow plaque on teeth disappears. They be-
come pearl -white. • If your teeth were loose (paradontosis), they
will sit in the gums more firmly. • If you had a persistently runny nose, fasting
completely cures this pr oblem. • If you had hypertension (or hypotension),
your blood pressure comes back to normal. • Insomnia vanishes and deep wholesome
sleep is restored. • Sexual activity increases and grows stronger. Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.fr• A person becomes 10 -15 years younger
working-efficiency- wise. Of course, many health benefits listed here can
be achieved by any kind of fasting, but during
dry fasting they can be achieved more effectively
and within shorter timeframes. 9. How to properly prepare your body
for dry fasting? NOTE:! Never conduct dry fasting without
trying water  fasting first! 9.1. Bowel cleansing. Introduction
You might believe that preliminary cleansing
was invented by all those boring theorists who
don’t understand that people who want to fast
have job s, and are therefore busy. Thus, you start
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.frfasting completely unprepared. Inside the colon,
which ends with the anus, in the pockets of the
colon hides a greenish, clay -like substance with
a very unpleasant smell, which is called fecal
stones. It is very hard to rinse out just with water
and over the years it can grow so bulky that it
blocks the passage in the colon, requiring painful
surgery in order to clean out these stones. In
some especially neglected cases, up to 25 kilo-
grams of these stones are taken  out of the pa-
tient’s colon. To be sure, such fasting, without
bowel cleansing, has few benefits. First of all, you
feel strong hunger during fasting all the time. That’s because fecal masses, fecal stones, and the
juice produced by them, which is being ab sorbed
by the body from the bowels during fasting, poi-
son you once and for all. Furthermore, when
Copyright © Vera Giovanna Bani 2019 www.dryfasting.infoThis Ebook was purchased by Gilberto Franchi email: gilbertofranchi@hotmail.fryou, after finally having scrupulously and stoi-
cally endured the entire process until the end,
begin coming out of a fast, you once again per-
fect your fasting  technique and immediately eat
as much as you can hold. Naturally, when a person stops eating, eventu-
ally they start having a cleansing crisis, which is
accompanied by unpleasant sensations, and the


ucumber	Iced	Tea
(Ready	in	about	15	minutes	|	Servings	8)

Ingredients

1. 4	green	tea	bags

1. 3	sprigs	mint	leaves

1. 1	cucumber,	sliced

1. 1/4	cup	honey

Directions

1. Bring	about	2	cups	of	water	to	a	boil	in	a	medium	pan. Remove	it	from	the
heat	and	add	the	rest	of	the	ingredients. 2. Cover	and	let	sit	for	about	15	minutes. 3. Add	honey	and	stir	until	the	honey	is	dissolved. Drink	well	chilled.Hibiscus	and	Pomegranate	Tea
(Ready	in	about	2	hours	10	minutes	|	Servings	8)

Ingredients

1. 1/4	cup	loose	hibiscus	tea

1. 4	cups	boiling	water

1. 1	cup	pomegranate	nectar

1. 4	cups	cold	water

1. Orange	wedges,	for	garnish

Directions

1. Steep	hibiscus	tea	in	boiling	water	for	about	5	minutes. 2. Strain	the	tea,	and	pour	it	into	a	pitcher. 3. Stir	in

pomegranate	nectar	and	cold	water. Refrigerate	until	chilled. Serve
over	ice	with	orange	wedges,	if	desired. 4. Keep	refrigerated	for	up	to	1	week. Enjoy!Chamomile	and	Orange	Iced	Tea
(Ready	in	about	2	hours	10	minutes	|	Servings	8)

Ingredients

1. 1/4	cup	chamomile	tea

1. 4	cups	boiling	water

1. 3/4	cup	orange	juice

1. 1/2	grapefruit,	cut	into	wedges

Directions

1. Steep	chamomile	tea	in	boiling	water	approximately	5	minutes. 2. Strain	the	tea	and	pour	it	into	a	pitcher. Stir	in	orange	juice;	sweeten	with
honey	or	another	natural	sweetener. 3. Pour	in	cold	water	and	refrigerate	until	it	is	chilled	or	for	about	2	hours. Serve	with	grapefruit	wedges	and	enjoy. 4. This	drink	is	rich	in	antioxidants	called	flavonoids	so	it	may	help	reduce	a
potential	risk	of	Alzheimer's	disease.Vanilla	and	Jasmine	Tea
(Ready	in	about	2	hours	10	minutes	|	Servings	8)

Ingredients

1. 12	green	jasmine	tea	bags

1. 4	cups	simmering	water

1. 1	vanilla	bean,	sliced	lengthwise

1. 1/2	cup	orange	juice

1. 1/3	cup	honey

1. 4	cups	cold	water

Directions

1. Place	tea	bags	and	vanilla	bean	in	simmering	water	for	2	to	3	minutes. 2. Remove	tea	bags	and	pour	your	tea	into	a	large	pitcher. 3. Stir	in	orange	juice	and	honey;	stir	well	or	until	the	honey	is	dissolved. Add
4	cups	of	cold	water. Serve	well	chilled	and	enjoy!Mango	Green	Tea
(Ready	in	about	15	minutes	|	Servings	4)

Ingredients

1. 1	cup	strongly	brewed	green	tea

1. 1	sprig	sage

1. 1	cup	mango	nectar

1. Mango	slivers,	for	garnish

Directions

1. Combine	tea,	sage	and	mango	nectar	in	a	bottle	or	heat-proof	pitcher. 2. Serve	over	ice	garnished	with	mango	slivers. 3. Green	tea	can	improve	our	brain	functions	and	physical	performance. Then,
it	is	proven	that	green	tea	may	lower	your	risk	of	various	types	of	cancer. Enjoy!Apple	and	Lemon	Zinger
(Ready	in	about	20	minutes	|	Servings	4)

Ingredients

1. 4	cups	boiling	water

1. 4	lemon	zinger	tea	bags

1. 1	stick	cinnamon

1. 2	cups	apple	juice

Directions

1. Place	tea	bags	and	boiling	water	in	a	heat-proof	pitcher;	let	steep	for	about
20	minutes. 2. Remove	the	tea	bags,	add	apple	juice	and	serve	over	ice	cubes.Summer	Orange	Tea
(Ready	in	about	3	hours	30	minutes	|	Servings	4)

Ingredients

1. 1/4	cup	dried	chrysanthemums

1. 3	orange	slices

1. 4	cups	boiling	water

1. Agave	syrup,	to	taste

Directions

1. Place	chrysanthemums	and	orange	slices	in	a	ceramic	pot. Pour	in	boiling
water	and	cover	with	a	lid. Then,	let	steep	for	5	minutes. Stir	in	agave
syrup. 2. Refrigerate	until	cold	and	serve	well	chilled	or	over	ice.Mint	and	Lavender	Tea
(Ready	in	about	10	minutes	|	Servings	6)

Ingredients

1. 1/2	cup	mint	leaves

1. 2	tablespoons	dried	lavender

1. 2	tablespoons	agave	nectar

Directions

1. Mix	all	ingredients	together. Pour	in	4	cups	of	boiling	water. 2. Serve	chilled	or	at	room	temperature. Enjoy!Strawberry	Green	Tea
(Ready	in	about	10	minutes	|	Servings	6)

Ingredients

1. 4	cups	boiling	water

1. 4	bags	green	tea

1. 1/4	cup	lemon	juice

1. 1	cup	fresh	strawberries

Directions

1. Pour	boiling	water	over	tea	bags	into	a	heat-proof	pitcher;	leave	for	about	5
minutes. 2. Remove	your	tea	bags;	you	can	sweeten	tea	to	taste. Add	lemon	juice	and
transfer	to	a	fridge	in	order	to	cool	completely. 3. Puree	strawberries	in	a	food	processor	or	a	blender. Then,	you	should	sieve
them	to	remove	the	strawberry	seeds. 4. Lastly,	add	the	strawberry	puree	to	the	chilled	tea. Keep	this	tea	in	a	fridge
until	serving	time. Enjoy!Raspberry	Chamomile	Iced	Tea
(Ready	in	about	10	minutes	|	Servings	6)

Ingredients

1. 6	cups	boiling	water

1. 6	bags	chamomile	tea

1. 1	vanilla	bean,	sliced	lengthwise

1. 1	pint	fresh	raspberries

Directions

1. Put	tea	bags	and	vanilla	bean	into	a	heat-proof	pitcher;	add	boiling	water
and	let	it	stand	for	about	5	minutes. 2. Remove	tea	bags	and	transfer	your	drink	to	a	fridge	in	order	to	cool
completely. 3. Meanwhile,	puree	raspberries	in	your	blender. Then,	sieve	them	to	remove
the	seeds. 4. Add	the	raspberry	puree	to	your	tea. Serve	well	chilled	and	enjoy!Russian-Style	Beverage
(Ready	in	about	15	minutes	|	Servings	20)

Ingredients

1. 1/4	cup	orange-flavored	drink	mix

1. 1/4	cup	lemon-flavored	instant	tea	powder

1. 1/4	teaspoon	ground	nutmeg

1. 1	teaspoon	ground	cloves

Directions

1. In	a	large-sized	bowl,	combine	all	the	above	ingredients. Transfer	to	a
pitcher

2. Pour	simmering	water	over	it. Use	3	teaspoons	per	serving	size. Serve	hot
or	chilled!Limeade	Iced	Tea
(Ready	in	about	15	minutes	|	Servings	10)

Ingredients

1. 3	cups	simmering	water

1. 4	tea	bags


week-old newspapers on the couch. I was in a rut—physically, mentally,
and otherwise. After a few months of living this way, I took my doctor ’ s
advice and signed up for an introductory course in breathing to learn a
technique called Sudarshan Kriya. At 7:00 p.m., the bushy-browed woman locked the front door, sat in the
middle of the group, inserted a cassette tape into a beat-up boom box, andpressed play. She told us to close our eyes. Through hissing static, the voice
of a man with an Indian accent flowed from the speakers. It was squeaky,
lilting, and too melodious to sound natural, as if it had been taken from a
cartoon. The voice instructed us to inhale slowly through our noses, then to
exhale slowly. T o focus on our breath. W e repeated this process for a few minutes. I reached over to a pile of
blankets and wrapped one around my legs to keep my stocking feet warm
beneath the drafty window. I kept breathing but nothing happened. No
calmness swept over me; no tension released from my tight muscles. Nothing. T en, maybe 20 minutes passed. I started getting annoyed and a bit
resentful that I’d chosen to spend my evening inhaling dusty air on the floor
of an old V ictorian. I opened my eyes and looked around. Everyone had the
same somber, bored look. Prisoner Eyes appeared to be sleeping. Jerry
Lewis looked like he was relieving himself. Bindi sat frozen with a
Cheshire Cat smile on her face. I thought about getting up and leaving, but I
didn’ t want to be rude. The session was free; the instructor wasn’ t paid to
be here. I needed to respect her charity. So I closed my eyes again, wrapped
the blanket a little tighter, and kept breathing. Then something happened. I wasn’ t conscious of any transformation
taking place. I never felt myself relax or the swarm of nagging thoughts
leave my head. But it was as if I’d been taken from one place and deposited
somewhere else. It happened in an instant. The tape came to an end and I opened my eyes. There was something
wet on my head. I lifted my hand to wipe it of f and noticed my hair was
sopping. I ran my hand down my face, felt the sting of sweat in my eyes,
and tasted salt. I looked down at my torso and noticed sweat blotches on my
sweater and jeans. The temperature in the room was about 68 degrees—
much cooler beneath the drafty window. Everyone had been covered in
jackets and hoodies to keep warm. But I had somehow sweated through my
clothes as if I’d just run a marathon. The instructor approached and asked if I was OK, if I’d been sick or had
a fever. I told her I felt perfectly fine. Then she said something about the
body’ s heat, and how each inhaled breath provides us with new ener gy and
each exhale releases old, stale ener gy. I tried to take it in but was having
trouble focusing. I was preoccupied with how I was going to ride my bike
three miles home from the Haight-Ashbury in sweat-soaked clothes.The next day I felt even better. As advertised, there was a feeling of
calm and quiet that I hadn’ t experienced in a long time. I slept well. The
little things in life didn’ t bother me as much. The tension was gone from my
shoulders and neck. This lasted a few days before the feeling faded out. What exactly had happened? How did sitting cross-legged in a funky
house and breathing for an hour trigger such a profound reaction? I returned to the breathing class the next week: same experience, fewer
waterworks. I didn’ t mention any of it to family members or friends. But I
worked to understand what had happened, and I spent the next several years
trying to figure it out. —
Over that span of time, I fixed up my house, got out of my funk, and got a
lead that might answer some of my questions about breathing. I went to
Greece to write a story on freediving, the ancient practice of diving
hundreds of feet below the water ’ s surface on a single breath of air. Between dives, I interviewed dozens of experts, hoping to gain some
perspective on what they did and why. I wanted to know how these
unassuming-looking people—software engineers, advertising executives,
biologists, and physicians—had trained their bodies to go without air for 12
minutes at a time, diving to depths far beyond what scientists thought
possible. When most people go underwater in a pool they bail out at ten feet after
just a few seconds, ears screaming. The freedivers told me they’d
previously been “most people.” Their transformation was a matter of
training; they’d coaxed their lungs to work harder, to tap the pulmonary
capabilities that the rest of us ignore. They insisted they weren’ t special. Anyone in reasonable health willing to put in the hours could dive to 100,
200, even 300 feet. It didn’ t matter how old you were, how much you
weighed, or what your genetic makeup was. T o freedive, they said, all
anyone had to do was master the art of breathing. T o them breathing wasn’ t an unconscious act; it wasn’ t something they
just did. It was a force, a medicine, and a mechanism through which they
could gain an almost superhuman power. “There are as many ways to breathe as there are foods to eat,” said one
female instructor who had held her breath for more than eight minutes and
once dived below 300 feet. “And each way we breathe will af fect ourbodies in dif ferent ways.” Another diver told me that some methods of
breathing will nourish our brains, while others will kill neurons; some will
make us healthy, while others will hasten our death. They told crazy stories, about how they’d breathed in ways that
expanded the size of their lungs by 30 percent or more. They told me about
an Indian doctor who lost several pounds by simply changing the way he
inhaled, and about another man who was injected with the bacterial
endotoxin E. coli, then breathed in a rhythmic pattern to stimulate his
immune system and destroy the toxins within minutes. They told me about
women who put their cancers into remission and monks who could melt
circles in the snow around their bare bodies over a period of several hours. It all sounded nuts. During my of f-hours from doing underwater research, usually late at
night, I read through reams of literature on the subject. Surely someone had
studied the ef fects of this conscious breathing on landlubbers? Surely
someone had corroborated the freedivers’ fantastic stories of using
breathing for weight loss, health, and longevity? I found a library’ s worth of material. The problem was, the sources were
hundreds, sometimes thousands, of years old. Seven books of the Chinese T ao dating back to around 400 BCE  focused
entirely on breathing, how it could kill us or heal us, depending on how we
used it. These manuscripts included detailed instructions on how to regulate
the breath, slow it, hold it, and swallow it. Even earlier, Hindus considered
breath and spirit the same thing, and described elaborate practices that were
meant to balance breathing and preserve both physical and mental health. Then there were the Buddhists, who used breathing not only to lengthen
their lives but to reach higher planes of consciousness. Breathing, for all
these people, for all these cultures, was powerful medicine. “Therefore, the scholar who nourishes his life refines the form and
nourishes his breath,” says an ancient T ao text. “Isn’ t this evident?”
Not so much. I looked for some kind of verification of these claims in
more recent research in pulmonology, the medical discipline that deals with
the lungs and the respiratory tract, but found next to nothing. According to
what I did find, breathing technique wasn’ t important. Many doctors,
researchers, and scientists I interviewed confirmed this position. T wenty
times a minute, ten times, through the mouth, nose, or breathing tube, it’ s
all the same. The point is to get air in and let the body do the rest.T o get a sense of how breathing is regarded by modern medical
professionals, think back to your last check-up. Chances are your doctor
took your blood pressure, pulse, and temperature, then placed a stethoscope
to your chest to assess the health of your heart and lungs. Maybe she
discussed diet, taking vitamins, stresses at work. Any issues digesting food? How about sleep? W ere the seasonal aller gies getting worse? Asthma? What about those headaches? But she likely never checked your respiratory rate. She never checked
the balance of oxygen and carbon dioxide in your bloodstream. How you
breathe and the quality of each breath were not on the menu. Even so, if the freedivers and the ancient texts were to be believed, how
we breathe af fects all things. How could it be so important and unimportant
at the same time? —
I kept digging, and slowly a story began to unfold. As I found out, I was not
the only person who’d recently started asking these questions. While I was


alance origi nating within oneself or in one’ s relationship to external
reality. Conversely, health is a s tate of both internal and extern al harmony. Chinese medicine has since antiquity provided a clear description of these
ideas, formulated principles f or understanding their relatio nships, and
developed unique therapies to correct imbalance. The origins of Chinese medicine are clouded by the mists of time. Descriptions of some aspects of  early medical practice in China are found
in the Historical Memoirs (Shi Ji),  w hich is the first book in a series of
dynastic records  written about 500 B.C., wherein the various forms of
diagnostic procedures of pulse study, inspection of the tongue and methods
for questioning are discussed, as well as the therapeutic modalities of
acupuncture, moxibustion, massage, remedial exercise and the use of plant
medicines. The earliest medical text extant is the Y ellow E mper or ’ s Inner Classic
(Huang Di Nei Jing)  f irs t appearing in the later part  of the W arring States
period (475–221 B.C.). The Inner Classic,  wh ich is still highly regarded
and stud ied in all the colleges t hat teach traditional Chinese medicine, is a
heterogeneous tr eatise which includes a summation of the dif fer ent medical
approaches and practices found  at that time in China. It cover s numerous
topics, in cluding the interpretati on of disease, the physiology an d pathology
of th e internal o r gans, and anatomy, including an understand ing that the
heart is the cen ter of the blood ’ s circulation. Many varied and seemingly
opposed theories and practices, such as the Y in-Y ang and Five Element
doctrines, T aoism, Confucianism and shamanic healing, are all discussed.The anc ient authors clearly felt no need to synthesize all the various
traditions, or to propagate just one doctrine. Their ef fort was rather to
attempt to reconcile opposing interpretations. This inclusion of sometimes
antagonistic view s and approaches is an early and enduring trait of Chinese
medicine. Subsequent wor ks especially of the Han Dynasty (206 B.C-220  A.D.)
laid the groundwork for the sys tem that has come down to us today. Three
texts of this per iod stand out, th e first being the Classic of Difficult Issues
(Nan Jing)  which elaborated and clarified the theories of the Inner Classic,
especially on the correspondences and uses of Five Element doc trine and on
the u se o f the wrist pulse for dia gnosis. The second major work, Discussion
of Cold Induced  Disor ders (Shan Han Lung),  summa rized th e prevention
and treatment of infectious and  febrile diseases, listing 370 prescriptions,
while the third, China’ s first ma teria medica, Shen No ng’ s Ma teria Medica
(Shen N ong Ben  Cao),  r eco rded 365 dif ferent types of medicinal substances
of plant, animal and mineral nature, noting their properties and ef fects. T oday m any such ancient texts are lost; nevertheless, there are more than
6,000 available texts recording the clinical experiences and evolving
theoretical knowledge of Chinese medicine. The Han Dynasty saw three gr eat master -physicians: Zhang Ji who
codified medica l practices and w rote the above mentioned text, Discussion
of Cold Induced Disor ders;  Chunyu Y i, a famous doctor and master of
pulse diagnosis; and Hua T uo, a remarkable sur geon, acupuncturist and
inventor of a unique gymnastic exercise. The appearance of these great c lassics occurred during the formative
period of Chinese medicine. In this period Chinese medicine was taught and
practiced systematically and was held in high esteem, gaining of ficial
sanction under various emperors. As far back as 165 B.C., the Chinese state
regulated the licensing and education of physicians. Fifty years later the
first imperial university was established, teaching such sciences as
astronomy, hydrology and medicine. By the 7th century A.D., most lar ger
provincial cities had government-run colleges of medicine. The  golden age
of C hinese medicine occurred between the 4th and 10th centuries, when
public apothecaries and hospitals were founded, an of ficial pharmacopeia
was composed, foreign ideas studied, new methods developed, and newtreatises written. It was during this colorful age that Chinese medicine
defined itself into the form in which, with only slight modification, we see
it today.2
T h e  T a o  a n d  Y i n - Y a n g  P h i l o s o p h y
A n an cient Chinese master once s aid: “W ritings do not express words clearly,
words do not express thoughts c learly"; to which his dismayed d isciple replied:
“Then o ne cannot comprehen d the thoughts of the sages." The Master
answered: “Thus  the sages creat ed images in order to express thoughts clearly.”
This ech oes the words of Lao Zi (circa 6th century B.C. ), the  grandfather of
T aoism, in the f irst lines of the Classic of the T a o and Its V irtue  (Dao De Jing
or T ao T e Ching):  “Th e T a o that can be told is not the eternal T ao; the name that
can be told is not the eternal name." The term s T ao, Y in and Y ang are images fashioned by the ancient
Chinese sages to describe their i nsights into reality. This love of imagery with a
parallel af finity for vagueness and economy of words is reflected in all the
classics, and in the Chinese pictographic writing system. In the T aoist view the
word T a o is used to denote the all-embracing first princip le, the eternal
primordial source called also the V oid, as well as the potential from which all
things ar ise. In the passive state  the T ao is empty and non-reactive, while in its
active st ate the T ao is seen as universal progenitor which cre ates reality and
keeps it  togethe r, functioning, vitalized and constantly changi ng, though the
T ao itself remains unchanged. This is in accord with the ancient Chinese world
view that all phe nomena are interdependent. Additionally, the T ao infuses each
thing with a unique V irtue or Nature (de), composed of both quality and force. Essentially an expression of the T ao, V irtue or Nature gives rise to all
distinguishable patterns and forms. The ancient sages placed great emphasis on trying to understand reality
through the careful study of the patterns found in nature. Building upon the
concept of T ao the ancients for mulated a dualistic theory called Y in-Y ang to
describe and interpret these pat terns manifest in creation. Lao Zi states: “The
T ao bego t one, one begot two, tw o begot three and three begot the ten thousand
things; t he ten thousand things carry Y in and embrace Y ang and through their
blending of forces they achieve harmony.” This is an important  metaphor used
to describe primal images. The T ao referred to here is the passive T ao, the V oid
(wu), which gives rise to the one, the active aspect of T ao also referred to as theSupreme Ultima te (tai yi). From  oneness a dualistic tendency ar ises in the form
of Y in-Y ang  which in turn gives birth to three, the initial m anifestation of
ener gy a s a third force: Qi. Thre e also symbolizes the fields of primal activity,
referred to as Heaven, Earth an d Man, and three is the minimum number of
lines ne cessary to enclose space (as in a triangle). The phrase “ten thousand
things” represents the diverse creation (see illustration 1). The term s Y in and Y ang, whose etymological roots refer to the dark and
lighted sides of a mountain respectively, were gradually extended to refer to the
principle of duality inherent in a ll manifestation. Y in and Y ang’ s relationship to
each other is one  of vital, not static, duality. They are seen as tw o primal forces
in a state of constant change, which the ancient divinatory tex t known as the
Classic of Changes (Y i Jing  o r I Ching)  c alls the permanent condition of the
universe. Under lying this perpetual flux and motion between the  polar forces of
Y in-Y ang, which  causing them to unite, transform, separate and regenerate, is
the potential found in T ao. Again, in the Classic of Changes  th e concept of
three, as in the triagram symbol,  is an important image to understand space and
reality. The images of Y in and Y ang have at their base Nature, which i n itself is
an ever -changing phenomenon. The recognition of the orderly patterns in the
celestial movem ents in the heavens above and in the cycles of the seasons on
earth below provided early mankind with a way to measure  and anticipate
change. In both the ancient oracle inscriptions and the Classic of


 T ypes
Early Purple Spr outing:  Hearty and prolific. Late White Spr outing:  Produces heads that look like cauliflower. Pur chasing/Storing
1 lb (500 g) broccoli yields 2 cups (500 mL) florets.Buy broccoli with compact bud clusters. The heads should be tightly closed,
without the yellow flower show ing. Stalks and stem branches should be
firm and tender, not split, woody or hollow. Good W ith
Herbs such as sage, rosemary, garlic, ginger, basil, bay,
thyme, chervil, chives. Other vegetables, such as onions, cauliflower, Brussels
sprouts and leafy greens. W alnuts, almon ds, pecans, sunflower seeds, sesame seeds
and flax seeds; raisins, dried apricots, cranberries, dried
cherries. Smoked ham and bacon, prosciutto and prosciutto di Parma. Hard cheeses such as Parmesan, Romano and Asiago. Pr eparation
W ash broccoli by swishing it in a sink full of cool water to which a drop of
food-safe soap has been added. Rinse well and pat dry. T rim away the stem
and, if tender, set aside for another use. If neces sary to remove insects: in a sink or tub, combine 1 cu p (250 mL)
salt and 1 gallo n (4 L) cold water. Soak broccoli in the solu tion for 30
minutes. Lift out and rinse well. Cut the flower head into small florets. Blanch broccoli floret s in boiling
water fo r 3 minutes. Immerse in cold water for 3 minutes. Dr ain and pat
dry. Canning Br occoli
I do n’ t recommend canning bro ccoli because processing turns it brown and
intensifies stron g flavours. Pickling and freezing are the best methods of
preserving.s i z z l i n g  b r o c c o l i  a n d  h o n e y e d  b e e t s
Use any  lightly cooked gr een—sliced cabbage, kale, spinach or Swiss char d
—in place of the br occoli in this r ecipe. If you wish to m ake this a
substantial dish for a light lunch, add strips of chicken to the skillet along
with the garlic. C ook for 7 minu tes or until no longer pink inside and lightly
br owned outside. MAKES 4 SER VINGS
3 tbsp (45 mL) olive oil
3 cloves garlic, thinly sliced
2 cups (500 mL) steamed or blanched br occoli flor ets
1 pint (2 cups/500 mL) Honeyed Beets, drained
1/4 tsp (1 mL) hot r ed pepper flakes
In a lar ge skillet, heat olive oil over high heat. Add garlic and cook, stirring
frequently, for 3 minutes or until browned. Add broccoli and beets. Cook,
stirring constant ly, until heated through. Sprinkle hot pepper flakes over top
and serve immediately. b r o c c o - c a u l i  m i x e d  p i c k l e s
This is a r ecipe for many hands. I have a r omantic vision of g randpar ents
and grandchildr en gather ed together on a por ch and the weather has turned
suddenly hot—Indian summer! They ar e “putting down” the  last of the
gar den’ s goodne ss in pr eparation for the long winter ahead. Th is scenario
has neve r happe ned to me (I don’ t even have grandchildr en), b ut the sight
of these mixed pickles always evokes the same vignette. Once the  vegetables ar e pr epar ed, the r est is easy. Y ou can cut the r ecipe in
half if you wish. MAKES 12 CUPS (3 L)3 cups (750 mL) br occoli flor ets
3 cups (750 mL) cauliflower flor ets
2 cups (500 mL) sliced carr ots
2 cups (500 mL) pickling or pearl onions
2 large r ed or orange or yellow bell peppers, cut into 1/2-inch (1 cm)
strips 6 cayenne or small hot chile peppers
1 cup (250 mL) pickling salt
6–1/2 cups (1.625 L) white vinegar
2 cups (500 mL) granulated sugar
1/4 cup (50 mL) mustard seeds
2 tsp (10 mL) celery seeds
1 tbsp (15 mL) gr ound turmeric
First Day

1. In a lar ge crock or stainless steel kettle, combine broccoli, cauliflower,
carrots, onions, bell peppers and hot peppers. 2. In a lar ge glass or stainless ste el bowl, combine pickling salt and 4 quarts
(4 L) water. Stir well to dissolve. Pour over vegetables. Cover w ith a clean
kitchen towel and let stand in a cool place for 12 to 18 hours. Second Day

1. U sing a lar ge  colander, drain vegetables (in batches if necessary) over a
sink. Ri nse under cool running water and drain well. Separa te the chile
peppers from the rest of the vegetables and set both aside. 2. H eat six 1-pint (2-cup/500 mL) jars in boiling water, and sc ald the lids,
lifter, funnel and tongs ( Boiling W ater Method, Step by Step ). 3. In a Maslin pan or canning kettle, combine vinegar, sugar, mustard seeds,
celery seeds and turmeric. Bring to a boil over high heat, stirring constantlyBoil for 3 minutes. Add reserved vegetables (not reserved chile peppers)
and retu rn to a boil. Reduce heat and boil gently stirring occasionally for 5
minutes, until vegetables are heated through. 4. Half-fill hot jars with vegetables and liquid. Slide a chile pepper down
the side of the jar and finish filling the jar with vegetables and liquid,
leaving a 1/2-inch (1 cm) headspace. Run a thin non-metallic utensil around
the inside of the jar to allow air to escape. Add more hot vegetables or
brine, if  necessa ry, to leave a 1/2-inch (1 cm) headspace. W ip e rims, top
with flat lids an d screw on met al rings. Return jars to the hot water bath,
topping up with hot water if necessary. Bring to a full rolling boil and
process jars for 15 minutes ( Boiling W ater Method, Step by Step ). 5. Remo ve cann er lid and wait 5 minutes before removing jars t o a towel or
rack to cool com pletely. Check seals, label and store in a cool place for up
to 1 year. Use: These pickles are very nice as an alternative to crudités with dip or
to en liven winter salads. Save the pickling brine to use in vinaigrette or to
thin commercial mayonnaise. Fr eezing Br occoli
1. Select Equipment:  Se lect suitable-size freezer c ontainers, bags or
Mason jars ( Freezing ). 2. W ash and blanch br occoli. Pack into containers, leaving a 1-inch (2.5
cm) headspace. Remove air, label and seal. Freeze for up to 9 months.B r u s s e l s  S p r o u t s
SOMETIME DURING THE MIDDLE AGES  (roughly AD 500 to
1500), t he common “colewort”  (cabbage) plant began to be modified by
people living in dif ferent geog raphic locations. When cabbag e plants in
Belgium were selected and reseeded for their clusters of tightly packed
leafy bu ds along  the main stem, they grew into what were called Brassica
oleracea gemmifera,  m eaning “cabbage of the vegetable garden bearing
gems”—what we know as Brussels sprouts. Good Pr eserving V arieties
New hybrids have been developed in order to respond to machine
harvesting, and these varieties definitely have an improved taste, some
being almost sweet. Content:  Dark green; den se, with tightly wrapped leaves; October throu gh
November. Genius:  A vailable December through January. Oliver:  E arly season; medium green ; moderately dense, with a mild
flavour; June through October. Prince Marvel:  Early season; tight, sweet sprouts. Pur chasing/Storing
1 lb (500 g) yields 2 cups (500 mL) whole small Brussels sprouts. For pickles and freezing, select small, firm, tightly wrapped young heads. Good W ithCulinary herbs such as oregano, sage, thyme, rosemary. Seasonings such as cumin, coriander, nutmeg, cinnamon. Semi-soft cheeses such as havarti, Boursin; medium-age
cheddars, colby. Dried fruit such as raisins, apricots, prunes. Other vegetables, such as tomatoes, garlic, onions. T oasted almonds, pecans, walnuts. Robust meats, such as beef an d lamb, roasted turkey and
game. Pr eparation
T rim the stem t o the base of the spr


 view the absurdity of taking anything that solemnly? An absence of laughter is an indicator of pathology. When you tend
to be overly sober about yourself and what you do, remind yourself
that this is the only time you have. Why waste your present being
angry when laughing feels so good. Laughter just for the sake of laughing. It is its own justification. You don’t have to have a reason to laugh. Just do it. Observe yourself
and others in this nutty world, and then decide whether to carry
around anger or to develop a sense of humor that will give you and
others one of the most priceless gifts of all—laughter. It feels so good. Some Common Causes of Anger
You can see anger in operation all the time. Examples of people
experiencing varying degrees of immobility, from mild upset to
blind rage, are everywhere. It is the cancer, albeit a learned one, that
permeates human interactions. Below are some of the more common
instances in which people choose anger. • Anger in the automobile. Drivers scream at other motorists for
virtually everything. Pulse-racing behavior results when214 / Your Erroneous Zonessomeone else is going too slow, too fast, doesn’t signal, signals im-
properly, changes lanes or any number of mistakes. As a driver, you
may experience a great deal of anger and emotional immobility be-
cause of the things you tell yourself about the ways others should
be driving. Similarly, traffic jams are key signals for attacks of anger
and hostility. Drivers yell at passengers and swear at the cause of
the delay. All this behavior is the result of a single thought, “This
shouldn’t be happening, and because it is, I’m going to be upset and
help others to choose unhappiness as well.”
• Anger in competitive games. Bridge, tennis, pinochle, poker
and a variety of other games are excellent anger inducers. People
get angry at partners or opponents for not doing it right or for infrac-
tions of the rules. They may throw things like a tennis racket because
they made an error. While stomping and throwing equipment are
healthier than hitting or screaming at others, they are still barriers
to present-moment fulfillment. • Anger at the out of place. Many people feel rage at an individual
or event which they consider out of place. For example, a driver in
traffic may decide the cyclist or pedestrian shouldn’t be there and
try to drive him off the road. This kind of anger can be extremely
dangerous. Many so-called accidents are actually the result of just
such incidents in which uncontrolled rage has serious results. • Anger about taxes. No amount of anger will ever change the tax
laws of our country, but people rage just the same because taxes
aren’t what they would like them to be. • Anger over the tardiness of others. If you expect others to
function on your timetable, you will choose anger when they do not
and justify your immobilization with, “I have a right to be angry. He kept me waiting half an hour.”
• Anger at the disorganization or sloppiness of others. Despite
the fact that your rage will probably encourage others to continue
to behave in the same manner, you may persist in choosing anger. • Anger at inanimate objects. If you hit your shin bone orFAREWELL TO ANGER  / 215hammer your thumb, reacting with a scream can be therapeutic, but
feeling real rage and doing something about it such as driving your
fist through a wall is not only futile, but painful as well. • Anger over the loss of objects. No amount of rage will turn up
a lost key or wallet and will probably prevent you from launching
an effective search. • Anger over world events beyond your control. You may not
approve of politics, foreign relations, or the economy, but your anger
and subsequent immobilization aren’t going to change anything. The Many Faces of Anger
Now that we’ve seen some of the occasions on which you might
choose anger, let’s look at some forms anger takes. • Being verbally abusive or ridiculing a spouse, children, or loved
ones, or friends. • Physical violence—hitting, kicking, slamming—objects or people. Carried to extremes, this behavior leads to crimes of violence which
are almost always committed under the influence of immobilizing
anger. Murder and assaults don’t occur unless emotions are out of
control and anger has led to temporary insanity. Believing that anger
is normal or subscribing to the psychological schools that encourage
you to get in touch with your anger and let it out can be potentially
dangerous. Similarly, television, movies and books which popularize
anger and violence and present them as normal undermine both the
individual and society. • Saying things like, “He infuriates me,” or “You really aggravate
me.” In these cases you are choosing to let someone else’s behavior
make you unhappy. • Using phrases like, “kill him,” “clobber them,” or “destroy the
opposition.” You may think they’re only expressions,216 / Your Erroneous Zonesbut they encourage anger and violence and make it acceptable even
in friendly competition. • Temper tantrums. Not only is this a common expression of anger,
it frequently serves to get the tantrum thrower exactly what he wants. • Sarcasm, ridicule and the silent treatment. These expressions of
anger can be just as damaging as physical violence. While the list of possible anger behavior could go on into eternity,
the above examples constitute the most common incidents of anger
as it surfaces in this erroneous zone. The Reward System That You’ve Constructed for Choosing Anger
Getting a grip on lengthening your fuse will most effectively start
with some insight into the reasons for using it in the first place. Here
are some of the psychological motives for keeping that fuse as short
as it is. • Whenever you find it difficult to handle yourself, feel frustrated
or defeated, you can use anger to direct the responsibility for how
you feel to the person or event itself, rather than taking charge of
your own feelings. • You can use your anger to manipulate those who fear you. This
is particularly effective in getting those who are younger, or physic-
ally or psychologically smaller in line. • Anger draws attention and thus you can feel important and
powerful. • Anger is a handy excuse. You can go insane—temporarily—and
then excuse yourself by saying, “I couldn’t help myself.” Thus you
can exonerate your behavior with out-of-control logic. • You can get your way because others would rather placate you
than have to put up with the angry exhibition.FAREWELL TO ANGER  / 217• If you are afraid of intimacy or love, you can get angry over
something, and thus avoid the risky business of sharing yourself
affectionately. • You can manipulate others with guilt by having them wonder
“Where did I go wrong to make him so angry?” When they feel
guilty, you are powerful. • You can break down communication in which you feel
threatened because someone else is more skillful. You simply use
anger to avoid the risk of looking bad. • You don’t have to work on yourself when you are angry. Therefore you can use up your present moments in the easy business
of being fierce and avoid doing whatever it might take to improve
yourself. Thus you can use anger to take the heat off yourself. • You can indulge in self-pity after you’ve had an attack of anger
and feel sorry for yourself because nobody understands you. • You can avoid thinking clearly, simply by getting angry. Everyone knows that you can’t think straight at these times, so why
not haul out the old anger when you want to avoid any of that hard
straight-thinking. • You can excuse losing or poor performance with a simple fit of
temper. Maybe you can even get others to stop winning, because
they fear your anger so much. • You can excuse anger by saying you need it to help you carry
out some task, but in fact anger is immobilizing and never improves
performance. • By saying it’s human to be angry, you have a ready justification
for yourself. “I’m human, and that’s what humans do.”
Some Designs for Replacing Anger
Anger can be eliminated. It will require a great deal of new
thinking and it can be done only one present moment at a time.218 / Your Erroneous ZonesWhen confronted with people or events which provoke you to choose
anger, become aware of what you are telling yourself, and then work
at new sentences which will create new feelings and more productive
behavior. Here are some specific strategies for attacking anger. • First and most important, get in touch with your thoughts at
the time of your anger, and remind yourself that you don’t have to
think that way, simply because you’ve always done so in the past.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        By waiting, you
end up not having to do it, although the confrontation might have
improved the relationship or the service. 182 / Your Erroneous Zones• Being afraid to change locations geographically. You stay in the
same place for a lifetime. • Putting off spending a day or an hour with your children which
you might enjoy because you have too much work or are bogged
down in serious matters. Similarly, not going out for an evening to
dinner, or to the theater or a sports event with your loved ones


 and what modern cultivation techniques have come
to, you’re not really looking at somebody growing food. What you’re really looking at is a strip-mining
operation, because when you grow a crop of corn or wheat or whatever it may be, and you ship that to
market, you ship some quantity of elements in a certain proportion and quality off to market. What
current practice calls for is that you put back three elements, even though you might have shipped 56
or 74 elements off to market. Mike : To be specific, when you say “elements” here, you’re using that in a sense of the table of
elements. Hartman : Yes. I’m using that in the chemical sense, but people use the word interchangeably with
mineral elements. seawater Minerals and the Coming Agricultural Revolution
Commercial fertilizers provide only three elements to crops
Mike : When you say they put three back into the soil, these are the three common components of
every commercial fertilizer on the market, right. Hartman : That’s right: nitrogen, potassium and phosphorus. Mike : So, farmers can grow something that looks like food, but they’re only putting three elements or
minerals back into the ground.<|eot_id|><|begin_of_text|>
Q: What is the primary goal of Ocean Grown, the company founded by John Hartman?,
A: The primary goal of Ocean Grown is to reinvigorate the food supply by providing mineral-rich crops and vegetables that support peak human health.
Q: What is the main difference between Ocean Grown's product and commercial fertilizers?,
A: Ocean Grown's product provides all 90 natural minerals in the same proportion, whereas commercial fertilizers only provide three elements (nitrogen, potassium, and phosphorus).
Q: How does Ocean Grown's product work in agriculture?,
A: Ocean Grown's product is a concentrated solution that is diluted with water and applied to the soil, allowing plants to absorb the necessary minerals.
Q: What is the significance of the pH level of Ocean Grown's product?,
A: The pH level of Ocean Grown's product is neutral or slightly alkaline, which is beneficial for plant growth.
Q: Can Ocean Grown's product be used for personal health and wellness?,
A: Yes, the product can be used for personal health and wellness by soaking wheatgrass or other seeds in the solution before planting or using it to boost personal health.<|eot_id|><|begin_of_text|>• NATIONAL BEST SELLER •
New Edition • 3 New Chapters
IODINE
WHY YOU NEED IT
WHY YOU CAN’T LIVE WITHOUT IT
5th Edition
David Brownstein, M.D.For further copies of
Iodine: Why You Need It, Why You Can’t Live Without It, 5
th
 Edition
Call:
1-888-647-5616
 or send a check or money order in the amount of: $23.00 ($18.00 plus $5.00 shipping and handling)
or for Michigan residents $24.08 ($18.00 plus $5.00 shipping and handling, plus $1.08 sales tax) to:
Medical Alternatives Press
4173 Fieldbrook
West Bloomfield, Michigan 48323
Iodine: Why You Need It, Why You Can’t Live Without It 5
th
 Edition
Copyright © 2014 by David Brownstein, M.D. All Rights Reserved
No part of this book may be reproduced without written consent from the publisher. ISBN: 978-0-9660882-3-6
Medical Alternatives Press
4173 Fieldbrook
West Bloomfield, Michigan 48323
(248) 851-3372
(888) 647-5616Acknowledgements
I gratefully acknowledge the help I have received from my friends and colleagues in putting this book together. This book
could not have been published without help from the editors—my wife Allison, Dr. Guy Abraham, Stephanie Buist, Dr. Robert
Radtke, Dawn Malott, and Janet Darnell. To Hailey Brownstein, thanks for the title pages! I would also like to thank my patients. It is your search for safe and effective natural treatments that is the driving force behind
holistic medicine. You have accompanied me down this path and I appreciate each and every one of you. And, to my staff. Thank you so very much for taking this trip with me. Without your help and support, none of this would be
possible. I do appreciate all of your hard work and your dedication.A Word of Caution to the Reader
The information presented in this book is based on the training and professional experience of the author. The treatments
recommended in this book should not be undertaken without first consulting a physician. Proper laboratory and clinical monitoring
is essential to achieving the goals of finding safe and natural treatments. This book was written for informational and educational
purposes only. It is not intended to be used as medical advice.ABOUT THE AUTHOR
David Brownstein, M.D. is a Board-Certified family physician who utilizes the best of conventional and alternative therapies. He is the Medical Director for the Center for Holistic Medicine in West Bloomfield, MI. He is a graduate of the University of
Michigan and Wayne State University School of Medicine. Dr. Brownstein is a member of the American Academy of Family
Physicians and the American College for the Advancement in Medicine. He is the father of two beautiful girls, Hailey and Jessica
and is a retired soccer coach. Dr. Brownstein has lectured internationally about his success using natural items. Dr. Brownstein
has authored eleven books:
Iodine: Why You Need It, Why You Can’t Live Without It, 5
th
 Edition; Vitamin B12 for
Health;

Drugs That Don’t Work and Natural Therapies That Do, 2
nd
 Edition;

The Miracle of Natural Hormones 3
rd
Edition;

Overcoming Thyroid Disorders 3
rd
 Edition;

Overcoming Arthritis;

Salt Your Way to Health, 2
nd
 Edition;
The Guide To Healthy Eating, 2
nd
 Edition;

The Guide to a Gluten-Free Diet, 2
nd
 Edition;

The Guide to a Dairy-
Free Diet;
 and
The Soy Deception. Dr. Brownstein’s office is located at:

Center for Holistic Medicine
5821 W. Maple Rd. Ste. 192
West Bloomfield, MI 48322
248.851.1600
www.drbrownstein.com
www.centerforholisticmedicine.comContents
Preface
Foreword
Chapter 1: Introduction to Iodine
Chapter 2: Iodine Deficiency and Iodized Salt
Chapter 3: Different Forms of Iodine
Chapter 4: Iodine and the Thyroid Gland
Chapter 5: The Oxidation and Organification of Iodine
Chapter 6: Iodine and Autoimmune Thyroid Disease
Chapter 7: The Selenium/Iodine Connection
Chapter 8: Iodine, Breast Cancer, and Fibrocystic Breast Disease
Chapter 9: The Importance of Iodine Before Pregnancy
Chapter 10: Children, ADHD, Autism, and Iodine
Chapter 11: Toxic Halides: Bromide and Fluoride
Chapter 12: Detoxification Questions and Answers
Chapter 13: Iodine Dosage Guidelines
Chapter 14: Case Histories
Chapter 15: Questions and Answers
Chapter 16: Final Thoughts: Overcoming Medical Iodophobia
Appendix
IndexDEDICATION
To the women of my life: Allison, Hailey, and Jessica, with all my love
To physicians not satisfied with the dogma who are willing to search for a new paradigm that promotes
health. To my staff: Thanks so much for all of your help and encouragement. I appreciate all of your hard work. And, to my patients. Thank you for being interested in what I am interested in. Last, but certainly not least. I dedicate this book to my mentor on iodine: Dr. Guy Abraham.PREFACE TO FIRST EDITION
Of all the elements known so far to be essential for human health, iodine is the most misunderstood and the most feared. Yet
iodine is the safest of all the essential trace elements, being the only one that can be administered safely for long periods of time to
large numbers of patients in daily amounts as high as 100,000 times the RDA. However, this safety record only applies to
inorganic nonradioactive forms of iodine. Based on a review of the literature, both forms, iodine and iodide, are needed for
optimal function of every organ and cell of the human body. 1
Some organic iodine-containing drugs, such as amiodarone, are extremely toxic and prescribed by physicians. The severe
side effects of these drugs are blamed on inorganic iodine although studies have clearly demonstrated that it is the whole molecule
that is toxic, not the iodine released from it. A case in point: the thyroid hormones are organic iodine-containing substances. Not a
single physician has attributed the effects of thyroid hormones to inorganic iodine. Why not? They are basically the same forms of
iodine covalently bound to an organic molecule. This author believes that this inconsistency of doublethink is most likely due to
decreased cognition caused by iodine deficiency. Medical iodophobia may have caused more human misery and death than both
world wars combined by
preventing meaningful clinical research in the daily amount of iodine needed for optimal physical and
mental health
2
. It is of interest that the recommended daily amount of iodine for supplementation by clinicians of previous generations,