 leaf is not
the tree. It is safe to abandon any identification with what one thinks or
believes one is for none of it is real, and ‘nothingness’ is purely an
imagination. Q: But what of existence itself? A: Both existence and nonexistence are abstract positionalities. Neither
term applies to Reality, which is beyond both ideas. Consciousness is as
the primordial clear Light of Awareness. It is the primary condition. Q: But wouldn’t that take one to the Void? A: That is a subject to be specifically addressed later. It is not a problem in
the beginning and only becomes an issue that needs to be clarified and
understood at consciousness level 850. However, it is important to know
about it considerably well in advance; therefore, it is addressed at depth
in a later section (see Chapter 8). Contemplation
Meditation and contemplation are merely descriptive styles. They are
not separate because the processes are essentially the same. In practice,traditional formal meditation is a process that requires removal from the
activities of daily life. However, it tends to develop a certain specialness
and becomes compartmentalized and sporadic over time. There are periods
of enthusiasm, but the practice is vulnerable to the demands of daily life. It
is more profitable to apply the essential mudra/position/focus/intention in a
style that can be done continuously so that contemplation becomes a
lifestyle, with one’s life becoming the meditation. The evolution is to turn
one’s life into a prayer/contemplation/meditation/supplication and
surrender. One’s life becomes the prayer—the prayer is the contemplation. The contemplative lifestyle facilitates transfer of the sense of identity
from body/mind to witness/ observer, which is more primary and closer to
the Truth of the Self and Reality. The next step is the withdrawal of the
sense of ‘I’ from the witness/observer, where it moves to the faculty of
consciousness/awareness itself, which is a quality rather than a personage. One major advantage of being the witness/observer instead of the
participant is that the witness does not talk; it just sees without comment. It
could be said that the witness/observer is aligned with the forest rather than
the trees. Q: How can contemplation be instituted, started, or learned? It is a
decision? A: It is only a matter of awareness. It is really nothing new and therefore
does not need to be learned but only given attention. A useful decision
or choice is to decide to stop mentally talking about everything and
refrain from interjecting comments, opinions, preferences, and value
statements. It is therefore a discipline to just watch without evaluating,
investing worth in, or editorializing, commenting, and having
preferences about what is witnessed. One then sees the rising and falling
away of phenomena and the transitory nature of appearance, which,
with ordinary mentation, is conceptualized as a sequence of cause and
effect. It is an informative practice to ‘pretend’ to be stupid, and by the
invocation of radical humility, Essence shines forth. All thinking, from a
spiritual viewpoint, is merely vanity, illusion, and pomposity. The less
one thinks, the more delightful life becomes. Thinkingness eventually
becomes replaced by knowingness. That one ‘is’ does not really need
any thought at all. It is helpful, therefore, to make a decision to stop
mental conversation and useless babbling. Silent group retreats are often valuable experiences for it is discovered
that life goes right on in a delightful fashion, and everything falls into
place of its own accord. Communication continues nonverbally, and
everyone just seems to become telepathic in a surprisingly short time. Q: Is a contemplative lifestyle possible in today’s world? A: With strong intention, daily life conforms. Contemplation implies
nonattachment, which does not preclude activity. Q: Contemplation seems to be confrontive to the mind’s propensity to
control and think that it has to control in order to survive. A: That is so. By practice, there is the emergence of the awareness that all
takes place spontaneously as a consequence of the overall field plus
intention, and ‘you’ as the imaginary causal agent were never necessary
in the first place. Q: But is not control necessary to survival? A: Let God worry about your survival. If it serves the Self to dump the
body, so let it be. In a strict spiritual practice, the time will come when
one actually has permission to leave the worldly body. One witnesses
whether the body will continue to walk on and breathe again or not. In
the end, what one conceives to be oneself has to be surrendered to God. If it serves Providence, this bodily life continues, and if it does not, then
it ceases. The eventuality is up to the Presence. Q: It sounds as though serious spiritual work may eventually preclude
one’s customary lifestyle. A: That is so. Some devotees actually leave, some become renunciates, and
others modify their lifestyle to be in accord with their serious spiritual
commitment. The challenge brings up issues to be processed, such as
attachments to others, to possessions, to lifestyle, and to concepts such
as duty, obligation, responsibility, etc. In the end, to the true devotee, the
pursuit of spiritual reality supersedes all other considerations. The
commitment to become enlightened involves the decision “No matter
what.”
Q: That sounds alarming.A: The entity who is alarmed and seems confronted by such a situation is
not the same one who asks the question. The need for a critical major
decision does not arise until sufficient strength is present to handle it. That is why it is unwise to try to force spiritual progress by artificial
means. To facilitate it is one thing; to try to force it is another. OceanofPDF.comCHAPTER 5
Clarifications
Paradoxically, the way of nonduality is the ‘doing’ of undoing. There is
nonreliance on scripture or external authority. Truth stands revealed on its
own without proclamation or need of aggrandizement. Its Absolute
Sovereignty shines forth without need of acclaim or praise. It is, therefore,
the way of faith and trust that relies on the truth that both the destination, as
has been known throughout the centuries, and the means or method of
discovering that truth are reliable and certain. Traditionally, reliance has been placed on reputation or hearsay, along
with historical documentation. The reliability of information was also a
matter of faith and belief. In contrast, there is now a method of discerning
truth from falsehood that is independent of history, ecclesiastical agreement,
or reputation. It is therefore possible to quickly and easily verify not only
truth from falsehood, but also to ascertain the level of that truth. That was
the purpose of the research reported in Truth vs. Falsehood. Whereas previous eras in the evolution of human society were
characterized by faith in authority, the current era is one of doubt,
challenge, and skepticism. Current society is stressed by vociferous
contention, like an endless court drama of conflicting opinions and
repetitious exaggeration of contradictory evidence. The purpose is to enlist
support for positionalities via persuasion. It is an era of inexorably
ostentatious disputation and rhetorical bombast that glorifies narcissism by
subverting and distorting truth. Historically, contention arose in the evolution of religions, and religious
strife continues in the world of today, just as it has for many past centuries. Inasmuch as opinions are subjective, biased, and often consist primarily of
hearsay, they cannot be depended on when it comes to crucial matters. While worldly concerns are indeed important when the lives of millions
of people depend on them, from the highest view, they are of secondary
importance to spiritual truth, the consequences of which are very long term
in contrast to transitory worldly life. Therefore, to trust one’s spiritual
evolution to some authoritative source of information is a major step that
should not be taken lightly. The downside of religious/spiritual fallacy is ascalamitous as that of trusting corporeal life to the nonintegrous. Therefore,
before embarking on a quest, a student should verify whether a specified
pathway meets critical criteria. There are many false and seriously limited
spiritual/religious belief systems, teachers, and organizations. It is well to
remember that the perceptions of the ego/mind are limited and subject to the
seductions of illusion and impressionability. The mind itself is unable to
discern truth from falsehood or to discern Descartes’ res interna (cogitans)
from res extensa/externa (Reality-Creation as it is). The first requirement of spiritual integrity is to verify a pathway by all
means possible, which include:
1. Historic record. 2. The effects of the alleged truths upon the world. (“By their fruits ye
shall know them.”)
3. Concordance with calibrated levels of consciousness. 4. Verification by subjective experiential realization. Spiritual Education
Fortunate is the seeker who has not been led away from the straight and
narrow path by diversions and popularized attractions. People spend
lifetimes searching for authentic teachings and become sidetracked by the
seduction of attractive, glamorized aberrations from truth. These turn out to
be fictional or romanticized fantasies that attract the naïve person’s inner
child. Spiritual fairy tales abound and impress the credulous for whom
anything labeled ‘spiritual


 there i s evidence, that Pasteur
himself has falsified his own records to advance his own career. A mong the most
important things Pasteur did not  report are:
• All bacteria can very quickly change according to their environment, not only
from generation to generation, but in a single lifetime. This means t hat a simple
change of conditions (bacteria food supply) can create a new type of bacteria in
a few minutes. Friendly acidophilus in our intestines could quickly be come any
other bacteria - if its environment changes. Any particular bacterium can
become any other bacterium and revert back again, if the conditions  (food
supply) change
• Bacteria need food  to survive and multiply. No food – no bacteria. Bacteria can
only feed on dead organic matter. (There is no bacteria known to eat any living
cells). If organism does not provide the necessary conditions for bacte ria to
multiply (there is no dead organic matter and toxins) such an organism  is not
susceptible to bacteria invasion and it does not get sick at all. Th erefore if you
inject bacteria to induce a disease – only 40-60% of the weakest organisms will
develop a disease and among those who do, there will be several types of
different symptoms ( different diseases ), depending on the particular
combination of pre-existing conditions  for each individual organism. • Given time, bacteria can learn and adapt themselves to extreme  conditions, by
entering into a hidden state, undetectable by conventional types of mi croscopes. When you restore favorable conditions (food supply) once more, bacteria
appears and starts multiplying again. In modern medicine such bacter ia are
known as “drug resistant”. With regards to viruses, most of the “facts” made available t o the general public are
simply not true. Viruses are not alive. This is official. They cannot move, do not have
any metabolism, cannot multiply and do not have any attribute whatsoe ver associated
with living organisms. They are simply very complex organic compounds  (nucleic
acids), created and modified as a result of the activity of surr ounding living cells. Some
of the above compounds (viruses) could be quite toxic. Bacteria can use viruses as
food. Our cells use and produce viruses in the metabolic processes. The above facts indicate, that ever-present viruses and living bacte ria in our body are in
perfect symbiosis with it in a healthy state (the fact wide ly accepted by medical
science) and therefore they are not the cause of disease. When we are healthy, there is hardly any food for bacteria i n our body, except in the
intestines. Bacteria live there happily, helping us greatly to break down and absorb
complex food as well as to dispose toxins. If our diet is healthy, we have only
“friendly” bacteria, which are perfectly adapted to feed on and br eak down such food
for us. 10  All bacteria are under the strict control of our mind-body syste m. Medicine says that
our “immune system” is functioning properly. However, when our body becomes damaged, poisoned, overloaded with toxins, it
makes an effort to dispose of and/or break down dead matter and tox ic deposits,
wherever they may be accumulated. Modern medicine knows very wel l which toxins
are accumulated in which organ. For example benzene goes directly and accumulates in
the thymus gland. Bacteria from the intestines are allowed to enter the  blood stream and
are transported to the disposal site. Very quickly these bacter ia adapt to the local
conditions. The bacteria most adequate to these conditions is created a nd toxic/dead
organic matter is transformed by it, hopefully for easier disposal by the body. When the toxic sites are large, the proportion of bacteria explodes. Di fferent types of
bacteria will be adapted to the current condition in this part of the  body. Bacteria in
large amounts may create additional toxins which usually do not help us  and cause
certain symptoms, enabling us sometimes to identify their type. In this scenario,
bacteria are not the cause of disease, but they simply take the advantage of any initial
pre-existing toxic state  in our body. Killing bacteria with antibiotics sometimes gives
relief, because you gave your body more time to restore the balanc e, reducing the rate
at which toxins are neutralized and excreted. Medicine has already tried the concept of sterile (bacteria free) body. It was shown
beyond doubt, that it does not lead to a good health at all. In view of the above, the statement that viruses or bacteria cause  disease is therefore no
more accurate, than saying that files cause garbage. (For mor e details, read the book by
Arther Baker, listed in the reference)

  11  The mind

Very little attention in the medical literature is paid to the  functioning of a perfectly
healthy mind in a perfectly healthy body. I highlighted the mind here with a r eason. To
be exact, conventional medicine largely ignores the mind as the ult imate manager of all
functions of the body, and therefore ignores the role of the patient’s ultimate command
over his own body. The current scientific model of the human body is electrochemi cal (biochemical). The
body is divided into many different organs, each producing and/or accept ing various
biochemical compounds. The nervous system somehow (. ) produces electrica l
impulses controlling the lot. These electrical impulses cause va rious organs to produce
complex chemical reactions. Going deeper into details, DNA, the ch emical messengers
theory etc. the picture becomes complex beyond comprehension, and still  does not
explain the wonderful functioning of our body. Medicine accepts, that the  “program”
controlling all vital functions of the body is embedded in our “subconscious mind” (the
“sub” probably meaning that this part is considered lower or less important). The orthodox science treat our conscious thinking mind as the highest possibl e, and yet
they all admit that using it, they cannot comprehend and explain how thei r own bodies
function in detail and why. In contrast, yogis for thousands of years demonstrate that it is pos sible to control every
function of their body (including the stopping of the heart for a couple of  days) by
learning to attain higher  states of consciousness. 12  Medical education

Students of medicine, our future doctors, are forced to memorize an enor mous quantity
of bits and pieces  of information, the most important being the names of chemicals and
hormones and their relationship to various organs and functions of the body. I highlighted the “bits and pieces”, because they do not form a com plete picture of the
way our body functions. To a serious scientist their collection pose s more questions
than it provides answers. After young doctors complete their University studies and their initial supervised
practice, they practice on their own, continuing their “education” during  their working
life. Let us analyse, how they update their knowledge. Critical study of Medical Journals
and complex results of clinical research requires time and signi ficant effort from
doctors for which they are not being paid. Another source of new informa tion is that
concerning new drugs manufactured by chemical companies. This inf ormation is
simple and quick to absorb: it comes with short and complete instructio ns on how to
prescribe drugs to patients, details of dosages etc. It also c omes with “free samples” of
drugs to make the doctor familiar with the name of the drug, by bein g always at hand. Well-informed drug sales representative would offer a doctor pers onal assistance in
acquiring familiarity with any new drug. Each year a mult itude of new drugs is
introduced to medical practice in this way. After several years  of medical practice, most
of the doctor’s new knowledge comes from such sales representati ves, who usually do
not have any medical education at all. 13  Progress

Previous chapter in this book provided quite some criticism of the pract ice of
conventional medicine. The indisputable progress in many areas of medical and other rela ted sciences was yet
to be mentioned. This would include among others: the life saving emerg ency
treatments, technology and instrumentation for chemical and biological  analysis and the
breathtaking progress on the frontiers of “mind-body” medicine. Deepak Chopra, MD, a pioneer of modern mind-body medicine, is the author of
numerous inspiring and mind-bending books, which are listed in the Reference s. In his
books, he illustrates the process of mind and body interaction drawing up on many
clinical examples as well as research results from medica l science and modern quantum
physics. He has met and continues to meet with the considerable opposit ions from his
colleagues- conservative medical scientists, who insist that the y should see everything
under their microscope to believe it. Deepak Chopra points out, that me dical science
simply ignore monumental advances made in other sciences, mainly  in the Quantum
Physics. Not only do microscopes have limited resolution, and the visible band width of light is
extremely narrow (0. 4-0. 7 micrometers), but even if we could separ ately look at each
molecule, atom or an elementary particle – there is exactly not hing to look at. Physicists have found quite a long time ago, that any elementary particle or atom is just
a form of energy, oscillating in some state of


stopped  and  took  count  of  his  students. He  counted
only  nine  and  began  to  grieve. Very  often  when  we
cross  a  bridge  in  our  life,  we  assume  new  ideals  but
inadvertently  leave  behind  our  most  relevant  self. For
example,  when  we  eat  healthy,  organic  food  but  have
no  part  at  all  in  its  gathering  and  preparation — this  is
like  leaving  the  self  behind. There  are  many  degrees
possible  in  a  transition. With  time  and  practice,  our
crossings  do  become  complete. Sadhanas  are  the  means
of  remembering  the  presence  of  the  self. The  transitional  phase  is  especially  disconcerting
when  we  are  coming  from  a  fast,  modern,  meat-based diet. Like  any  fine-crafted  art,  the  skillful  blending  of
the  six  tastes,  the  prime  colors,  and  the  subtle  combi-
nations of  foods  needs  to  be  learned. Your  attitude  in
approaching  this  transition  is  most  important. The
change  needs  to  be  recognized  as  a  necessity. Unfortu-
nately, many  of  us  who  make  a  major  dietary  change
come  to  it  only  after  a  severe  illness. While  this  may  be
the  most  compelling  reason  to  change  our  lifestyle,  we
need  not  wait  until  our  health  collapses  to  embrace  a
wholesome  way  to  personal  and  universal  wellness. Approach  dietary  transitions  one  step  at  a  time. If
you  are  changing  from  a  modern,  meat-based  diet,
begin  by  personalizing  the  food  charts:  Find  the  foods
within  each  category  best  suited  to  your  body  type
and  mark  those  that  you  prefer. Start  reducing  all  fats,
meats,  and  salts. Substitute  fresh  vegetables  and  herbs
for  canned,  frozen,  and  dried  ones;  white  meats  and
fish  for  red  meats;  vegetable  oils  for  animal  fats  and
commercial  butters;  rock  or  sea  salt  for  iodized  salt;
whole  grains  for  commercial  breads  and  flour  prod-
ucts; and  fruits  for  sugar  and  dairy-laden  desserts. Maintain  cooking  styles  that  are  familiar  to  you,  but
adjust  the  quality  and  quantity  of  such  things  as  fats,
salts,  and  sugars. Make  an  effort  to  attend  seminars
on  the  Ayurvedic  principles  of  health  and  cooking. If
you  are  in  the  moderate  to  advanced  stages  of  a  dis-
ease, consult  with  an  Ayurvedic  physician. Those  who  are  making  a  less  radical  transition,  as
from  macrobiotic  or  lacto-vegetarian  and  vegetarian
regimens,  will  discover  that  the  adjustments  you  make
will  be  subtle,  but  powerful. Ayurveda  reinforces  all
authentic  information  found  in  alternative  health  regi
mens. However,  its  highly  personalized  guidelines  sig
nificantly  increase  each  individual's  chances  fol wellness. Ablutions  for  the  Cook
1. Wash  your  hands,  feet,  and  face. Comb  voui
hair  and  tie  it  back.<|eot_id|><|begin_of_text|>
Q: According to the passage, what is the most important sadhana?,
A: According to the passage, the most important sadhana is to use hand-operated utensils and not to rely on modern technology.<|eot_id|><|begin_of_text|>While  vital  to  maintaining  the  health
of  all  body  types,  dhals  are  especially  nurturing  for
Pitta  and  Kapha. The  astringent  taste  helps  to  dissolve
stomach  acids  and  to  temper  the  digestive  fires,  func-
tions vital  to  the  balancing  of  the  Pitta  dosha. The
sweet  taste  of  dhals  lend  a  sattvic  (calming  and  har-
monious) energy  to  the  mind  and  moderate  the  ag-
gressive nature  of  Pitta. Because  of  their  astringent  action  within  the  body,
beans  do  not  contribute  to  Kapha's  weight  gain. Rather, the  rasa  derived  from  the  assimilation  of  beans  in  the
process  of  digestion  aids  in  the  breakdown  ol  exces
sive  fat  and  ama  gathered  in  the  bodily  tissues. The
combination  ol  the  sweet  and  astringent  tastes  pro vides  a  rush  of  stimulation  essential  to  the  Kapha
type. Vata  types  are  cautioned  to  use  the  smaller  beans,
such  as  mung  and  aduki,  and  occasionally  urad  dhal
and  red  lentils. Not  only  are  these  types  of  beans  more
sweet  than  astringent  in  nature,  their  protein  content
is  more  easily  assimilated  by  the  Vata  types. Vata-
nurturing  spices,  such  as  cardamom,  ginger,  black
pepper,  asafoetida,  and  cumin,  added  to  a  bean  dish
can  counteract  the  astringency  in  the  beans  and  alle-
viate their  gas-producing  potential. Aduki  Bean
This  bean  is  also  known  as  adzuki  or  feijao. If  mung
is  the  king  of  beans,  this  is  the  queen. A  small,  red-
dish-brown bean,  aduki  is  native  to  Japan  and  China. In  Japan,  the  aduki  is  coarsely  ground  and  used  as  a
facial  scrub. It  leaves  the  skin  glowing  and  silky. Rich
in  nutrients,  it  is  considered,  like  mung,  to  be  a
tridoshic  bean. Chana  Dhal
A  variety  of  the  small  chickpea,  which  is  husked  and
split. This  pale  yellow  dhal  is  among  the  most  popular
in  Indian  cuisine. It  is  roasted  or  fried  for  vegetable
dishes,  ground  for  chutneys,  or  fermented  and  ground
with  rice  for  making  dosas  (Indian  pancakes). Best
for  Pitta  and  Kapha  types,  chana  may  be  used  nu.i
sionally  by  Vata  types. Chowla
See  Lobya. Kabli  Chana
Chickpeas  or  garbanzo  beans. Best  tor  Pitta  and  Kapha
types,  these  beans  may  be  used  occasionally  by  Vata
types. Kala  Chana
A  smaller,  older  variety  ol  the  chickpea;  it  is  dark
brown. This  bean,  like  the  Japanese  aduki  and  Indian
mung,  is  ancienl  and  thus  much  more  potent  enei
getically  than  othei  beans. Besl  foi  Pitta  and  Kapha
types,  these  beans  ma}  In-  used  occasionally  1>\  Vata
types 171
^e,
THE    PRACTICE    OF    AYURVEDA
Lobya
Black-eved  peas  or  low  peas. The  split  dhal  is  called
chowla. Not  recommended  for  Vata  types. Best  for
Pitta  and  Kapha  types. Masoor  Dhal
This  small  legume  closely  resembles  the  red  lentil. Generally  it


 or immedi at el y if y ou put an y in y our mout h. * C ont ac t P oison C ontr ol
immedi at el y if s w al lo w ed. N onet heless, I c ontinued on t o t he g r oc er y st or e and g ot a litt le bo x of sug ar c ubes. T hese happened
t o be t he smal lest sug ar c ubes in t he g r oc er y st or e— 1 c entimet er or less on eac h side.F inal l y, af t er about si x mont hs of g ent le inquir y —and sc our ing t he lit er atur e and f inding
not hing—m y c ur iosit y g ot t he best of me. I w ent do w n t he bloc k t o t he har d w ar e st or e and
boug ht a c an of tur pentine. A s luc k w ould ha v e it, I pur c hased a br and t hat w as l abeled
"100% P ur e G um S pir it s of T ur pentine. "0 7
I k n e w t h is w as t h e s e cr e t. I d is c o v er e d t h e d os e t h a t c a us e d t h e b e n e f i ts. N o w, I n e e d e d t o f i n d t h e d os e a t w h i c h o n e ex p er i e n c es n o t -s o -g o o d r e a c t i o ns.I did not w ant t o t ot al l y ig nor e t he w ar ning s on t he c an of tur pentine. I made
sur e t hat m y w i l l w as c omplet e and in pl ain v ie w. I t old m y self t hat sinc e I w as a
doc t or, t his satisf ied t he l abel w ar ning. I dec ided t o t ak e t he tur pentine in t he e v ening af t er of f ic e hour s, so if I died,
t her e w ould be time t o c anc el t he ne x t d a y’ s patient s. F urt her mor e, I t hank f ul l y
not ed t hat I w as not in t he st at e of C alif or ni a. I sat do w n at t he k it c hen t able. P ut t he sug ar c ubes do w n and sat t he tur pentine
do w n, and said, “ W el l, t his is it. I am eit her g oing t o die or I am g oing t o f ind out
somet hing. ”
I opened t he bo x of sug ar c ubes and put one sug ar c ube on a c er amic pl at e. I t hen opened m y
tur pentine c an, pour ed it int o a t easpoon, and dr ipped t he tur pentine ont o t he sug ar c ube. I
t ook t he sug ar c ube, c he w ed it, and w ashed it do w n w it h w at er. I did not f eel an y diff er ent. I
w ent on about m y business and w ent t o w or k t he ne x t d a y. T he ne x t e v ening, I r etur ned t o
t he same c hair in m y k it c hen and at e 2 sug ar c ubes. A g ain, I did not f eel an y t hing. I bec ame
quit e bold, and on t he t hir d d a y, I at e 3 sug ar c ubes. T hirt y sec onds af t er t ak ing t he tur pentine, I f elt w onder f ul. M y br ain w as e x c eptional l y c lear ;
I w as f i l led w it h ener g y. I f ound I didn ’t need t o t ak e m y A y ur v edic v it amins, m y meg a
v it amins, m y v it amin C —I ’ d been t ak ing ele v en v it amins a d a y. I f elt so g r eat, I sk ipped m y
v it amins alt og et her t hat d a y. T he sensation of w el l -being w as li k e not hing I had e v er
e x per ienc ed. It w as as if y ear s of f atigue had just e v apor at ed. I t ook m y 3 sug ar c ubes, st ac k ed t hem up on t op of t he ot her, t ook a t easpoon of tur pentine,
pour ed it o v er t he t op c ube, and t he tur pentine dr ipped do w n t hr oug h t he t op c ube, t he
sec ond c ube, and just ent er ed t he t hir d c ube. I did not let t he tur pentine g et t o t he bott om of
t he 3 c ube. S o, I t ook t hese 3 sug ar c ubes, and just li k e t he f ir st time, I f elt w onder f ul. I said, “ O k a y, let me k eep tr ac k and see ho w long t his f eeling l ast s. ” W el l, it tur ns out t hat it
w as about 5 d a y s bef or e I f elt li k e ma y be I c ould use a v it amin pi l l. A nd so, I c onc luded t hat 2
sug ar c ubes t w ic e a w eek w as t he dose f or maint aining g ood r esult s. T he ne x t t hing t o det er mine w as ho w long c ould one t ak e it e v er y sing le d a y w it hout
e x per ienc ing an y ad v er se e v ent s? I t hen t ook tur pentine and sug ar— 3 sug ar c ubes e v er y
sing le d a y f or about a w eek. I did not e x per ienc e an y ad v er se eff ec t s, but I dec ided t hat
w as long enoug h f or t he pur poses of sc ienc e.T he f ourt h d a y, I t ook 4 sug ar c ubes ; t he f if t h d a y I t ook 5 sug ar c ubes, and so on. F inal l y, on t he se v ent h d a y, I f elt a t w it c h. I c an ’t e x pl ain it, al l I c an t el l y ou is it w asn ’t
partic ul ar l y pleasant or unpleasant, but ha v ing r ead t he bac k of t he tur pentine c an, I
deduc ed t hat t his mig ht be one of t he t hing s t he tur pentine c an w as t al k ing about. I
st opped t ak ing tur pentine f or 2 w eek s, t o let it w ash out of m y s y st em. T he ne x t t hing I had t o f igur e out w as ho w of t en a per son should t ak e tur pentine and
sug ar. In ot her w or ds, if one t ak es one dose, ho w long is it bef or e anot her dose is
needed t o c ontinue t he impr o v ement c aused b y t he f ir st dose? 1 7
A f t er r isk ing m y lif e in doing al l t his r esear c h, I w ent bac k t o m y mot her and ask ed, “ N o w,
M om, w hat about tur pentine and sug ar? D o y ou r emember an y t hing about tur pentine and
sug ar?" A nd she t houg ht and t houg ht and t houg ht. M y mot her w as 7 3 y ear s old w hen I ask ed her
t hat question. She sa y s, "Y ou k no w w hat? M y g r andmot her used tur pentine and sug ar. " A nd
t hat’ s about r ig ht. A 7 3- y ear-old per son in t he 21st c entur y had a g r andmot her, w ho
mig ht
ha v e been ali v e bac k in 1900. S o t hat’ s anot her c


the less noise you experience in your head, and the easier it gets to hear
your inner ding again,” says Louise. When we reject ourselves, we are terrified of being rejected by others. If
they, too, reject us, there is no one left to love us. We do our best to make
ourselves into someone acceptable and loveable. We twist ourselves into
shapes that will hopefully please others. We take on roles like helper and
martyr and star, in an effort to win love and success. But there’ s always a
nagging feeling that something is missing. Until you accept yourself—and
say yes to who you really are—you will always feel like something is
missing from your life. Saying yes is really about meeting the deepest part of you. It’s about
saying yes to your secret beauty, to your soul nature, and to your creativity. This is what you have to be faithful to. This is what loving yourself is all
about. This is the real work of your life. The Persian poet Rumi gave the
world a poem called “Say Y es Quickly.” He wrote,              Inside you
there’ s an artist you
don’t know about …
Is what I say true? Say yes quickly,
if you know, if you’ve known it
from before the beginning of the universe. The Sacr ed Yes
One week befor e Louise and I were due to start writing Life Loves You, I
received an e-mail from the author Sandy Newbigging asking me to write a
foreword for his book Mind Calm. I felt honored to be asked, but I thought I
didn’ t have the time and needed to keep my focus on this book. I e-mailed
Sandy to say my answer would have to be no, but somehow I ended up
saying yes. It wasn’ t an I-shoul d yes, or an I-must yes, or even a be-kind
yes. It was a truthful yes. Or what I call my Big Y es—with a capital Y. Another name for this Yes is my Sacred Yes. I sense this Yes in my belly
(gut instinct), I feel it in my heart, and I hear it in my head. When it shows
up, I feel like I have almost no choice whether to follow it. This is the “Y es”
that simply feels  true. To go against it would be inauthentic. I’m so glad I
agreed to read Sandy’ s book. It is full of rich insights. And there’ s one line
in particular that has been so helpful for writing Life Loves Y ou. It speaks to
me every day. It’s the sort of thing my inner voice would say to me:
Let the loving hand of the universe guide you. “All I’ve ever done is listen to my inner ding and said yes,” Louise tells
me as she reflects on her career  as a writer and teacher. “I never meant to
write a book. My first book, the little blue book Heal Your Body, was just a
list I compiled. Someone suggested I make it into a book. And I said yes. I
had no idea how to publish a book, but helping hands appeared along the
way. It was just a little adventure.” Little did she realize that her “little
adventure” would be a bestselle r and the catalyst for a self-help revolution
in publishing. Louise’ s story about giving talks follows a similar pattern. “Someone
invited me to give a talk and I said yes. I had no idea what I’d say, but as
soon as I said yes I felt guide d along the way.” First came  talks, thenworkshops, and then the Hayrides. “A few gay men regularly attended my
workshops,” Louise recalls. “Then one day I was asked if I’d be willing to
start a group for people with AIDS. I said, ‘Yes, let’s get together and see
what happens.’”  Louise had no idea where the Hayrides would take her. There wasn’t a grand marketing plan. She didn’ t target appearing on The
Oprah Winfrey Show  and The Phil Donah ue Show. “I followed my heart,”
says Louise. Saying Yes is a willingness to show up. “The big questi on is whether you
are going to be able to say a hearty yes to your adventure,” said Joseph
Campbell, author of The Hero’s Journey. The Sacred Yes is about the big
plan for your life. It’s not about  ambition; it’s about purpose. It’s not about
profit; it’s about passion. It’s not about self-gain; it’s about service. The
Sacred Yes is about being willin g to take to the open road, as Walt Whitman
described it. Saying Yes is an act of faith. Sometimes we don’t know why we say yes. We don’t have the full picture; and sometimes we can’t even see the next
step. It’s only after we say yes that the next step appears. And it’s only after
we say yes that we realize there  is help along the way. In the PBS special
Joseph Campbell and the Power of Myth, Bill Moyers interviews Campbell
about the need for faith when we follow our purpose. At one point, Moyers
asks Cam pbell if he’s ever had the experience of being “helpe d by hidden
hands” on his own journey. Campbell replies,
All the time. It is miraculous … If you do follow your bliss you put yourself on a kind of track
that has been there all the while, waiting for you, and the life that you ought to be living is the
one you are living. When you can see that, you begin to meet people who are in your field of
bliss, and they open doors to you. I say, follow your bliss and don’t be afraid, and doors will
open where you didn’ t know they were going to be. Saying Yes is having an open mind. The Sacred Yes is about dropping
your fear, your unworthiness, your cynicism, your psychology, and allowing
your soul to speak to you. The Sacred Yes is a surrender. “Ever since I put
my foot on the spiritual pathway, it’s as though I’ve had nothing to do with
my life. Life has taken over and it’ s led me all the way. I don’ t lead. I follow
the lead,” Louise tells me.Saying Yes is a journey, not a goal. You say yes not because you are
trying to get somewhere but because it’s what’ s in front of you. In You Can
Create an Exceptional Life, Louise tells Cheryl Richards on, “So often
people ask about how I started Hay House. They want to know every detail
from the day I began up to today. My answer is always the same: I
answered the phone and opened the mail. I did what was before me.” The
journey is the goal. Saying Yes is being present in your life. When I was 18 years old, I
received two letters in the mail on the same day. One was an invitation to
study in a three- year program at Birmingham City University; the other was
an accep tance letter for a one-ye ar post-graduate course in journalism at the
University of Portsmouth. I was young and ambitious. I wanted  to take the
fast-track course in journalism, but everything in my body, my heart, and
my head said yes to the slow boat to Birmingham. This is where I met
Avanti Kumar, my first mentor. This is where I began my spiritual path. I’ve often wondered how my life would have unfolded if I hadn’ t
followed my Yes to Birmingham. I asked Louise about this once. She said,
“Your Yes will always find you, wherever you are.” I love her answer. To
me, Louise is saying that following your Yes isn’t about getting somewhere,
and it isn’t about making the right decisions. It’s about being present. It’s
about being authentic. It’s about being willing to be led. And it’s about
looking in the mirror and liking what you see. That’ s the journey. PRACTICE 3: M Y AFFIRMA TION  BOARD
“The oldest, shortest words— yes and no—are those that require the most
thought,” the Greek mathematic ian Pythagoras ostensibly said. Yes and no
are woven into the fabric of our daily life. They are the basic mathematics
of our psychology. Our thinking  is made up of yes and no. These two words
are our essential binary code. We speak these words every day. They shape
our experience all day long. They are behind every choice we make. They
are in every decision we make. Everything is a yes or a no—or a maybe—a
little bit of both.I remember the first time I consciously thought about my relationship to
yes and no. I was 26 years old, and I was working for the local health
authority in Birmingham, Engl and. I was running a clinic called Stress
Busters. The director for public health asked if I would teach a course on
assertiveness. The psychologist who had previously taught it was retiring. “Yes,” I said. Not because I knew much about assertiveness. I didn’ t. But
the subject interested me, and I wanted to learn more. Early on in my research on assertiveness, I noticed that the main focus
was on saying no. I read articles with titles like “How to Say No” and
“Saying No with Confidence” and “The Art of Saying No.” I also came
across


 your
father always wanted, the one you could become. ”
Darkness couldn’ t conceal the truth of what the stranger said. Siddhartha was looking at himself a few years older. “What is your purpose
here. I am already the son my father wants. ” Despite his attempt to sound
confident, the stranger laughed at him. “Your father wants a son who steals away in the night without a word. I’m surprised. He has worked so hard to keep you here. But I understand. Fathers don’ t know everything. It’ s right that they shouldn’ t. ” The
stranger ’s voice had a sinuous ability to shift between arrogance,
familiarity, and cajolery. It stung and soothed at the same time. Siddhartha
was feeling uncertain, and although the stranger made no threatening
gestures, the mere sight of him drained Siddhartha’ s body; he felt slack and
weak. “You won’ t succeed, you know,” the stranger said. “At escaping, I
mean. This is your rightful place. W e just have to decide how you are to
occupy it. ”
The stranger was taunting him and making no ef fort to disguise it. “T ell
me your name,” Siddhartha demanded. “Siddhartha. ”
“Then you are only a mocking demon, and I mistook you for someone
of power. ”
The stranger ’s fingers curled like a cat deciding whether to use its claws
or keep them retracted. “Don’ t be rash. I’m here because I know you. Don’ tact surprised, either. It’s time to be frank, isn’ t it. A prince who is running
away from a throne must be very confused, don’ t you agree. ”
Mara watched Siddhartha hesitate in his reply. His bantering with the
youth had not been for his own amusement. It went deeper than that. The
shapes he took, the words he spoke were all part of a test. He wanted to find
the best way to penetrate Siddhartha’ s mind, and so he circled it like a
surgeon finding the exact place for the first cut. “I didn’ t tell you my name because I was a little of fended,” said Mara. “You know me very well, and yet you of fered no greeting. Is that any way
to behave. ”
Siddhartha shuddered slightly. He had never seen this shape before, but
the voice in the darkness raised faint, troubled memories of a voice he had
once heard in his head. V isions of his mother ’s lifeless body shrieked
through his mind. “See,” Mara hissed. “He’ s starting to be convinced. ”
Then the demon’ s body jerked fitfully, twisting and bending in places
where there were no joints. The tall young man became a floppy doll, which
collapsed to the ground. Now its limbs folded into one another, turning into
a crouched dwarf. Siddhartha froze in place, and the hummock became a
formless mass that palpi tated, waiting to take on whatever form his terror
dictated. Whether from horror or a reserve of strength that he didn’ t know
he possessed, Siddhartha’ s mind became silent, without thought. “Nothing to say to me. Really. ” Mara taunted. “After all we’ve been
through. ” Now Siddhartha saw a funeral pyre, a skull crumbling to ashes. His nostrils were filled with the stench of death. Mara was confident that these reminders would create a crack, that
riding the crest of terror, he could penetrate Siddhartha’ s mind. It was
important to Mara that he do this, because to bring down the prince by his
own fear was far better than using a tool, even one as talented as Devadatta. “I don’ t know what you’re talking about,” Siddhartha said quietly. It
was a deceptive quiet because inside himself he felt a battle being fought on
the edge of awareness. It wasn’ t a battle of words or images; everything
proceeded silently, like a creeping epidemic or like foul, noxious air seeping
through a cracked windowpane. This was no stranger. Siddhartha had known all along who he was and
that his name was Mara. He felt trapped and helpless. All his life he had
endured the demon’ s attentions on the periphery of his mind. “What do you want of me. ”
Mara of fered his hand. “I want to teach you. I want to help. ” He smiled,
but the taint of his intentions marred the ef fort. Siddhartha didn’ t take the
proffered hand. He sank on the ground, burying his face between his knees. If he was the special tar get of Mara’ s intentions, there must be a reason. It
could be great sin or great weakness on his part, but Siddhartha knew this
wasn’ t the case. It was nothing he had ever done that attracted the demon. Therefore, it had to be something he might  do. The fact that he hadn’ t
defeated Mara in one night didn’ t mean he would always fail. Mara scowled, watching the motionless youth crouched before him. It
was a delicate moment. He could feel the workings of Siddhartha’ s mind;
gradually the crack that Mara had found began to close up again. Siddhartha
began to feel calmer. His mind had created a train of ar gument that he could
believe in. He would vanquish the demon, not by resisting him but by
finding a place that was already safe from him. Siddhartha didn’ t know
where that place was yet, but with an uncanny certainty he knew it existed. Siddhartha looked up, seeing the full moon overhead, and he realized that
no one was looming over him anymore and no shadow appeared except the
one cast by the high walls of the maze. Mara, who had shed his mortal form, watched the prince leave without
pursuing him. The demon felt that a great secret had been stripped from
him, and by someone so guileless and young. Siddhartha had figured out
that demons enter the mind when we resist them. The stronger our ef forts to
fortify ourselves against temptation, the stronger temptation has us in its
grip. Mara sighed. But his confidence wasn’ t shaken. He still had his allies. The coming battle would be interesting, which wasn’ t often the case. He
was irked, but he wouldn’ t be defeated. Of that Mara could be certain. OceanofPDF. com8
The day after the banquet everyone’ s attention shifted to the king’ s
entertainments and the part that his son, now elevated in the world’ s eyes,
would play. No one saw the prince, however. The next morning Canki was
summoned to Suddhodana’ s chambers, where he found father and son
huddled together. Siddhartha looked away, lost in his own private world. Obviously his father had been hammering at him, with less and less ef fect. “Tell him,” Suddhodana commanded the moment Canki entered the
room. “Put some sense in his head. He has to understand how serious this
is. ”
“The prince knows his duties very well, Y our Highness,” Canki began. Jumping to his feet Suddhodana erupted. “Stop it. I don’ t need a
politician. The boy doesn’ t understand anything. ”
“What exactly is the matter. ” Canki resorted to his most placating tone. Suddhodana glared at him. “I’ve arranged mock combats for tomorrow. The army has been readied. I want him” —he pointed at his son—“to fight
the way he’ s supposed to. ”
Canki turned to Siddhartha. “And you refused.<|eot_id|><|begin_of_text|>
Q: Why did the king dismiss the girl from the room?,
A: The king dismissed the girl to save the prince from being impulsive in front of the tongues that would spread rumors.
Q: Who did Siddhartha give a gold coin to?,
A: Kumbira
Q: What did Suddhodana tell Siddhartha about fear?,
A: He told Siddhartha that fear should be used like medicine, just enough to protect oneself, but not so much that it becomes a poison.
Q: Who did Devadatta collide with in the room?,
A: He collided with two servants carrying trays of honey wine, figs, and pomegranates.
Q: What did Siddhartha do after his father's words, and why did he do it?,
A: Siddhartha felt a sick dread in his stomach and decided to make a run for it, leaving the feast without his father noticing. He did this because he felt like a coward and wanted to escape the situation.<|eot_id|><|begin_of_text|>They fired, and Siddhartha was fortunate. The arrows
flew over his body with a swish of air, missing him. He wheeled around, and regaining his self-possession, he fired rapidly,
first at the back of one horseman, then at the other. His timing was perfect. They were still struggling to turn their mounts around when his arrows hit
them, and both men fell. Siddhartha had fired so rapidly that they seemed to
go down simultaneously. The crowd roared. For the first time in his life
S


 your own efforts to resolve the
issue. Exercise: Fill in the Blanks
Here are a few more options for tapping around the edges of a phobia. These are the types of statemen ts I have used in my own pract ice, but you
can certainly create your own. These are a phobia’ s related thoughts and
beliefs:
Even though I’ll never get over this fear of _____________ (e. g.,
escalators), I am still a good person. Even though I’m ____________ _(e.<|eot_id|><|begin_of_text|>
Q: What is the primary cause of phobias?,
A: A disruption in the body's energy system.
Q: How long may it take to clear a phobia?,
A: It may take five minutes or many rounds, or even many days, and it's essential to be patient and persistent.
Q: What is the purpose of the tapping process in clearing phobias?,
A: The tapping process resolves the energy disruption at the heart of the mind-body response, allowing the phobia to dissolve.
Q: What is the significance of reframing in the EFT process?,
A: Reframing is crucial in the EFT process as it allows the client to rewire their brain and reframe their negative thoughts and emotions.
Q: What is the primary focus of the EFT process?,
A: The primary focus of the EFT process is to identify and resolve the underlying emotional drivers of the phobia, rather than just treating the symptoms.<|eot_id|><|begin_of_text|>Do you feel desperate, hopeless, or other upsetting
feelings when you think about the diets you haven’ t maintained? Do you
blame and judge yourself as weak for not achieving your ideal weight? Have you always considered yourself “the fat one” in the family or among
your friends? Have you been ashamed of yourself because of your eating
habits? Do you keep your feelings about your weight a secret out of fear
that people will find out “who you really are”? And try these: What are you
insulating yourself from with the weight? What does weight signify for
you? Is it insulating you from intimacy? Is it keeping you from being
vulnerable? What would happen if you did reach your ideal weight? How
would your life change? Now, you have even more tapping targets, and that means you have a
chance to change it all. Tap on what you believe to be true or an event that
seems to “prove” that it’ s true, until you experience relief. Others have used setup phrases like these as they step around the edges of
the issue:
Even though I’m a hopeless case and will never be the weight I want, I
love, honor, and accept myself. Even though I feel so heavy all the time, I love, honor, and accept
myself. Even though there must be something wrong with me, or otherwise I’d
stop eating like this, I love, honor, and accept myself. Even though I have to be at my ideal weight to have the life I want, I
love myself no matter what.Even though I have so much despair around this, I love, honor, and
accept myself. If you’re  having  resistance to acceptance, remember you can also tap on
the tail-enders or “yeah  buts” one at a time down to zero. As you do this,
specific events may arise. Tap on each of them and they’ll start to
generalize, so there aren’ t as many to do as y ou think. More on Shelley’ s Case:
Weight Release and Core Issues
Shelley and I tapped on the unhappiness about her body and what it meant
to her. I asked her a series of questions to gain more awareness of the
history behind her body hatre d, weight despair, and negative self-talk
patterns as I looked for specific  originating events behind her weight and
body-confidence challenges. She despaired when she thought about her weight problems in
relationship to others’ bodies. “When was the first time you felt that despair
feeling?” I asked her. If she could not remember a specific event, I was prepared to ask her
other questions: “When did you first start feeling uncomfortable about your
weight?” “What’ s the earliest memory you have of feeling ‘fat,’
overweight, ashamed of how you look?” “When did you realize you felt
uncomfortable about your body?” “When have you felt like this before? Who was there?” “What kinds of people ‘cause’ you to feel this way?”
In your own work, be persistent. Even if you don’ t get answers the first or
second or tenth time, you are working towar d resolving the upsets that are
keeping you stuck in this problem. Shelley’ s first memory of feeling  despair was when she was six years old,
walking with a grown-up cousin at a community pool. Both young Shelly
and her adult cousin were in bikinis, but Shelley remembered feeling “fat,”
like the bikini was too small for her. Now she had in her mind a specific
picture; just a flash that lasted about ten seconds of the two of themwalking. She named the event “Six and Too Fat.” The feeling was despair. She guessed it to be about a 4 in intensity. Shelley and I tapped on this event using Tell the Story, which turned out
to have many aspects, including the feeling of being next to the cousin and
the color of the bathing suit. She noted an uncomfortable feeling and a
feeling of being exposed, being seen. An insight came to mind—it’ s about
being seen, fear of being seen. I said nothing, because I wanted to see what
would unfold first. We tapped on each of the aspects of the event of “Six and Too Fat” using
Tell the Story until she had no charge and even had a hard time recalling
much detail. It took all of an hour, if that. After tapping, she reported
feeling lighter and more at peace regarding her weight. When next she visited her hometown, she reported back that she had not
gone for the junk food at her parents’ house nor had she done any other
unhealthy eating behaviors. And she had tapped herself “off a cliff” when
she started to compare herself to the young, beautiful, and thin waitress. We work ed over the next severa l months, and she stopped feeling like a
fraud. She started feeling good about herself and her life. She let go of a
relationship she’d been in becau se she thought no one else would have her. She became involved in a relationship where she began to experience
emotional intimacy for the first time. Rather than feeling like a fraud, she
owned the wonderful woman and person she is. Identifying the T riggers for
Overeating, Self-Hatred, Cravings
On the road to body confidence, Shelley identified more triggers that led
her to overeating in the first place. If you don’t get at the triggers that
stimulate overea ting, you won’ t root the problem out at its core—it can
always come back. But what if you don’t know your triggers? Most people
don’t, but you can use EFT to flush them out. Here are some sample setups to practice addressing the problem of not
knowing your triggers or patterns of cravings or overeating. Customizethem to suit your own unique situation, then perform the EFT basic recipe,
remembering to take an intensity rating before and after each tapping round. Even though I don’t know why I overeat, don’t see my own pattern, I
deeply and completely accept myself. Even though I forget to look for my self-sabotage and don’t see things
that are obvious to other people, I love, honor, and accept myself. Even though there must be a good reason I sabotage myself (and I’m
curious—I wonder what it is and I’d like to explore it in depth), I
deeply honor and accept myself. Even though I have no idea what the triggers for my overeating are and
I’m asking myself to recognize the triggers and help myself become
more conscious ly aware of them, I deeply and completely accept
myself, all of me! In Shelley’ s case, tapping on phrases like these and allowing herself to
experience her feelings began to lift a veil. She began to realize  there were
many times when she was triggered and in a number of areas. These made
her feel uncomfortable and out of control, craving and overeating. Here are
some we turned up, for example:
She had to finish the food on everyone’ s plates. It was almost a
compulsion. She literally felt like she had no choice, whether at a
restaurant or at ho me. She had to stop at a certain cof fee shop and purchase at least two donuts,
and from that shop only. Again, she felt as if she had no choice. She
could not drive by—she had to have those donuts. The minute she stepped in her parents’ door, she wanted to eat. Just after a stressful test, she’d crave food. At the time, she was studying
to get her masters and working full time. When she came to see me on this particular day, she was horrif ied, laden
with shame and despair. She had just gone out to eat and had ordered a lar gemeal from the menu. She then proceeded to eat leftovers from her friend’ s
meal, too. I was thrilled that she was experiencing the big old pattern
because now we had an opportunity to resolve it! We tapped on this one experience, just using Shelley’ s own phrases about
her humiliation


,  n o  m o r e! ”  P h y s i c a l  c r i s i s,  e m o t i o n a l  c r i s i s,
f a m i l y  c r i s i s,  w h a t e v e r  i t  i s …  n a t u r e  t a k e s  s o  m u c h,  a n d
t h e n  i t  b l o w s. T h e n  w e  h a v e  t h e  f i n a n c i a l  a n d  e v e r y  o t h e r
k i n d  o f  p r e s s u r e  t h a t  g o e s  a l o n g  w i t h  d e a l i n g  w i t h  a l l  t h e
c r i s e s  c r e a t e d  b e c a u s e  w e  h a d  s o  m u c h  p r e s s u r e  t o  b e g i n
w i t h. I f  w e  w a n t  t o,  w e  c a n  s t o p  t h i s. I n  G o d,  t h e r e  i s  a  w a y. T h e  S t r e s s  o f  a  C o n t r a c t e d  H e a r t
 I n  e v e r y  m o m e n t,  w e  e i t h e r  e x p a n d  t h e  h e a r t  o r  c o n t r a c t  i t. W h e n  t h e  h e a r t  i s  c o n t r a c t e d,  o t h e r  t h i n g s  b e c o m e
c o n t r a c t e d  a s  w e l l :  y o u r  r e l a t i o n s h i p s,  y o u r  c a r e e r,  y o u r
m o n e y,  y o u r  h e a l t h,  y o u r  l i f e. W e  o f t e n  c o n t r a c t  a s  a  r e s p o n s e  t o  s t r e s s,  a s  t h o u g h
w e ’ r e  t r y i n g  t o  d e f e n d  a g a i n s t  a n  o n c o m i n g  f o r c e. B u t  i n
f a c t,  i f  I  c o n t r a c t  t o  a v o i d  p r e s s u r e,  I  i n e v i t a b l y  c r e a t e  m o r e
o f  i t. W h y? B e c a u s e  m y  b e h a v i o r  w h e n  I ’ m  c o n t r a c t e d —
t o u g h,  s t r e s s e d,  a n g r y — t h e n  c a u s e s  s i t u a t i o n s  t h a t  a d d  m o r e
s t r e s s. T h e  a n t i d o t e  t o  s t r e s s  i s  c o u n t e r i n t u i t i v e l y  t o  r e l a x  i n t o
i t. I f  y o u  h a v e  k i d s  t o  r a i s e,  a  j o b  t o  c o m p l e t e,  a  p a p e r  t o
w r i t e,  a n d  t w o  b u s i n e s s  t r i p s  t o  t a k e  b e f o r e  t h e  e n d  o f  n e x t
w e e k,  y o u  w i l l  h e l p  y o u r s e l f  n o t  b y  t e n s i n g  u p  b u t  b y
l o o s e n i n g  u p. Y o u r  c o n t r a c t i n g  w o n ’ t  s o m e h o w  h e l p  i t  a l l
c o m e  t o g e t h e r  i n  t i m e. Q u i t e  t h e  o p p o s i t e :  l o o s e n  u p,  a n d
t i m e  w i l l  l o o s e n  u p  a s  w e l l. A c c o r d i n g  t o  E i n s t e i n,  t i m e  a n d
s p a c e  a r e  i l l u s i o n s  o f  c o n s c i o u s n e s s. L i k e  e v e r y t h i n g  e l s e,
t h e y  t a k e  t h e i r  l e a d  f r o m  y o u. R e c o g n i z i n g  t h e  o r i g i n s  o f  s t r e s s  f r o m  a  s p i r i t u a l
p e r s p e c t i v e,  w e  f i n d  a  k e y  t o  d i s m a n t l i n g  t h e  t h o u g h t s  t h a t
p r o d u c e  i t. S t r e s s  i s  s i m p l y  t h e  i n e v i t a b l e  c o n s e q u e n c e  o f
t h i n k i n g  t h e  u n r e a l  i s  r e a l. I n  t h a t  s e n s e,  s t r e s s  i s  a  c h o i c e. I f  a n  i s s u e  i s  “ o f  t h e  w o r l d, ”  t h e n  a t t a c h i n g  t o  i t  o u r
s e n s e  o f  s u c c e s s  o r  f a i l u r e,  s a t i s f a c t i o n  o r  l a c k  o f
s a t i s f a c t i o n,  i s  a  s e t u p. N o t h i n g  i n  t h e  w o r l d  c a n  g i v e  u s  a
d e e p e r  p e a c e  b e c a u s e  t h e  s p i r i t  i s  n o t  a t  h o m e  i n  t h e  w o r l d. T o  t h e  e x t e n t  t h a t  o u r  s e n s e  o f  w e l l - b e i n g  i s  t i e d  i n  a n y  w a yt o  t h e  t h i n g s  o f  t h e  m a t e r i a l  w o r l d,  w e  w i l l  b e  p r o n e  t o
w o r r y  a n d  a n x i e t y. Y e t  w e  a l m o s t  f e e l  w e  h a v e  t o  s t r e s s  w h e n  t h e r e ’ s  s o
m u c h  t o  d o,  s o  m u c h  t h a t  c a n  h a p p e n,  s o  m u c h  t o  c o


 o w n
a c t i o n s  r i g h t  w i t h  G o d. N o  n a t i o n  s h o u l d  f e a r  d e e p
r e f l e c t i o n  a n d  s e l f - e x a m i n a t i o n. W h a t  w e  s h o u l d  f e a r  i s  o u r
u r g e  t o  a v o i d  t h e m. A m e r i c a  h a s  o u r  o w n  a t o n e m e n t  t o  a t t e n d  t o. A  h u m b l e
h e a r t,  t h r o u g h  w h i c h  w e  a d m i t  o u r  o w n  e r r o r s  a n d  s e e k  t o
l i v e  i n  m o r e  r i g h t e o u s  r e l a t i o n s h i p  w i t h  t h e  p e o p l e s  o f  t h e
w o r l d,  i s  a  s p i r i t u a l  a p p r o a c h  t o  o u r  c u r r e n t  s i t u a t i o n  t h a t  i s
a  h e a l t h y  c o m p l e m e n t  t o  m o r e  a g g r e s s i v e  p r o b l e m - s o l v i n g
o p t i o n s. A s  l o n g  a s  b r u t e  f o r c e  i s  d e e m e d  t h e  g r e a t e s t  p o w e r
a n d  l o v e  i s  d e e m e d  e s s e n t i a l l y  w e a k,  t h e n  w e  a r e  m o c k i n g
G o d  a n d  d e a l i n g  d a n g e r o u s l y  w i t h  o u r  f u t u r e. N o t  e v e r y  c a n c e r  c a n  b e  s u r g i c a l l y  r e m o v e d,  a n d  w h e n  i t
i s  i n o p e r a b l e,  w e  n o w  k n o w  t h a t  s p i r i t u a l  p r a c t i c e  c a n  b e
e f f i c a c i o u s  i n  h e l p i n g  t o  h e a l  t h e  b o d y. T e r r o r i s m  i s  n o t  a no p e r a b l e  t u m o r,  t h o u g h  p e r h a p s  w e ’ r e  p r e t e n d i n g  t h a t  i t  i s. I t  i s  i n  f a c t  a  c a n c e r  t h a t  h a s  a l r e a d y  m e t a s t a s i z e d
t h r o u g h o u t  t h e  g l o b a l  b o d y,  a n d  w h i l e  s o m e  i n v a s i v e
m e a s u r e s  m i g h t  b e  a p p r o p r i a t e,  a  h o l i s t i c  p e r s p e c t i v e — i n
w h i c h  w e  r e c o g n i z e  t h e  p o w e r s  o f  t h e  m i n d  a n d  h e a r t  t o
h e l p  a c t i v a t e  o u r  s o c i a l  i m m u n e  s y s t e m — b r i n g s  a  m o r e
m a t u r e  a n d  e f f e c t i v e  m e a n s  o f  d e a l i n g  w i t h  i t  t h a n  t h e  e g o ’ s
s o l e  r e l i a n c e  o n  r e t r i b u t i o n  a n d  r e v e n g e. I f  h a t e  i s  m o r e
p o w e r f u l  t h a n  l o v e,  t h e n  w e ’ r e  o n  t h e  r i g h t  t r a c k. I f  l o v e  i s
m o r e  p o w e r f u l  t h a n  h a t e,  t h e n  w e ’ r e  h e a d e d  i n  a  v e r y,  v e r y
w r o n g  d i r e c t i o n. A t  t h e  c e n t e r  o f  t h e  A m e r i c a n  i d e a l  a r e  e t e r n a l  v a l u e s  o f
j u s t i c e  a n d  r i g h t  r e l a t i o n s h i p. T h e  o n l y  w a y  t o  n a v i g a t e
t h e s e  s o m e w h a t  d a n g e r o u s  t i m e s  i s  t o  c l e a v e  t o  o u r  v a l u e s,
n o t  t u r n  a w a y  f r o m  t h e m  i n  p u r s u i t  o f  s h o r t - t e r m  a d v a n t a g e. N a t i o n s,  l i k e  i n d i v i d u a l s,  e m e r g e  s p i r i t u a l l y  f r o m  t h e  M i n d
o f  G o d. W e  w i l l  o n l y  f i n d  o u r  s a f e t y  i n  H i m,  a n d  H e  i s  l o v e. I n  H i m,  w e  a r e  a l l  o n e. H e  l o v e s  e v e r y  n a t i o n  a s  m u c h  a s
H e  l o v e s  o u r s,  a n d  t h e  b l e s s i n g  o f  t h e  U n i t e d  S t a t e s  h a s
b e e n  o u r  s t a n d  f o r  t h e  e q u a l i t y  o f  a l l  p e o p l e. I n  t u r n i n g
a w a y  f r o m  t h a t  s t a n d — i n  b u i l d i n g  s o  m a n y  b a r r i e r s
b e t w e e n  o u r s e l v e s  a n d  o t h e r s — w e  a r e  l i t e r a l l y  s p u r n i n g
G o d. H i s  g r e a t e s t  g i f t  t o  u s  i s  n o t  t h a t  H e  w i l l  g i v e  u s
v i c t o r y  i n  b a t t l e,  b u t  t h a t  H e


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


subject to proof. The self-evident is not
goals are reached there remains the
honor, without love, compassion or (1 1 1)
a movement. It goes from here to there,
ar guable. That health is more important
emptiness of meaninglessness. Power, onvalue? Despite the pathetic implications
or tries to go from here to there against
than disease, that life is more important
the other hand, motivates us endlessly. If
of this ar gument, let us nevertheless
opposition. Power, on the other hand, is
than death, that honor is preferable to
our lives are dedicated, for instance, to
address it. still. It is like a standing field that does
dishonor, that faith and trust are
enhancing the welfare of everyone we
Does power have any tangible basis? not move. Gravity itself., for instance,
preferable to doubt and cynicism, that the
contact, our lives can never lose Does it proceed exclusively from the
does not move against anything. Its
constructive is preferable the destructive-
meaning. If the purpose of our life, on the
undefinable, the mystical, philosophic,
power moves all objects within its field,
all are self-evident statements not subjectother hand, is financial success, what
spiritual or abstract? Is there anything
but the gravity field itself does not move. to proof. Ultimately, the only thing we
happens after it is attained? This is one of
more we can know about power that
Force always moves against something,
can say about a source of power is that it
the primary etiologies of depression in
would make sense to those who are
whereas power does not move against
just "is." middle-aged men and women. oriented only to that left brain world
anything. Force is incomplete and Every civilization is characterized by
The disillusionment of emptiness comes
which, regardless of its computerized
therefore has to constantly be fed ener gy. native principles. If the principles of a
from failing to align one's life with the
sophistication, remains only a system of
Power is total and complete in itself andcivilization are noble, it succeeds; if they
principles from which power emanates. mechanical measurements? requires nothing from outside itself. It
are selfish, it falls. As a term,
A good illustration of this phenomenon
Before we proceed, let us remind
makes no demands; it has no needs. "principles" may sound abstract, but the
can be seen in the lives of great
ourselves that the most advanced
Because force has an insatiable appetite,
consequences of principle are quite
musicians, composers and conductors of
artificial intelligence machines in the
it constantly consumes. Power, in concrete. If we examine principles we
our own times. How frequently they
world are unable to feel joy or happiness. contrast, ener gizes, gives forth, supplies
will see that they reside in an invisible
continue productive careers into their
Force can bring satisfaction, but onlyand supports. Power gives life acid
realm within consciousness itself. eighties and nineties, often having power brings joy. V ictory over others
ener gy. Force takes these away. W e
Although we can point out examples of
children and living vigorously until a ripe
brings us satisfaction, but victory over
notice that power is associated with
honesty in the world, honesty itself as an
old age!' Their lives have been dedicated
ourselves brings us joy. But as previous
53
54
Interestingly enough, this is the very
compassion and makes us feel positively
or ganizing principle central to to the creation and embodiment of
concept that was the source of Mahatma
about ourselves. Force is associated with
civilization is nowhere independently
beauty; beauty incorporates and
Gandhi's power. judgment and makes us feel badly aboutexistent in the external world. T rue
expresses enormous power. W e know
(108) On examination we will see that
ourselves. power, then, emanates from clinically that alignment with beauty is
power arises from meaning. it has to do
Force always creates counter -force; its
consciousness itself; what we see is a
associated with longevity and vigor. with motive and it has to do with
ef fect is to polarize rather than unify. visible manifestation of the invisible. Because beauty is a function of
principle. Power is always associated
Polarization always implies conflict; its
Pride, nobility of purpose, sacrifice for
creativity, such longevity is common in
with that which supports the significance
cost, therefore, is always high. Because
quality of life-all such things are all creative occupations. of life itself. It appeals to that in human
force incites polarization, it inevitablyconsidered inspirational, giving life The philosophic position of
positivism, nature which we call noble, in contrast to
produces a win/lose dichotomy; and
significance. But what actually inspires
based on the premise that nothing is real
force, which appeals to that which we
because some (109) body always loses,
us in the physical world are things that
except as it is quantifiable, is endemic to
call crass. Power appeals to that which
enemies are always created. Constantly
symbolize concepts with powerful the sciences. The sources of power,
uplifts and dignifies-ennobles. Force faced with enemies, force requires
meanings for us. Such symbols realign
however, are invisible and intangible. must always be justified, whereas power
constant defense. Defensiveness is costly,
our motives with abstract principle. A
The sophistry of logical empiricism is
requires no justification. Force is invariably, whether in the marketplace,
symbol can marshal great power because
clear from its essential premise. T o say
associated with the partial, power withpolitics or international af fairs. of the principle which already resides
that nothing is real unless it is
the whole. In looking for the source of power we
within our consciousness. measurable is already an abstract
If we analyze the nature of force it
have noted that it is associated with
(1 10) Meaning is so important that when
position, is it not? This proposition itself
becomes readily apparent why it must
meaning, and this meaning has to do with
life loses meaning, suicide commonly
is nowhere tangible., visible or
always succumb to power; this is in
the significance of life itself. Force is
ensues. When life loses meaning, we first
measurable; the ar gument of tangibility is
accordance with one of the basic laws of
concrete, literal and ar guable. It requires
go into depression; when life becomesitself created from the intangible, even
physics. Because force automatically
proof and support. The sources of power,
suf ficiently meaningless, we leave it. were such a position valid, who would
creates counter -force, its ef fect is limited
however, are inar guable and are not
Force has transient goals; when those
want to live without pride, without
by definition. W e could say that force is
subject to proof. The self-evident is not
goals are reached there remains the
honor, without love, compassion or (1 1 1)
a movement. It goes from here to there,
ar guable. That health is more important
emptiness of meaninglessness. Power, on
value? Despite the pathetic implications
or tries to go from here to there against
than disease, that life is more important
the other hand, motivates us endlessly. If
of this ar gument, let us nevertheless
opposition. Power, on the other hand, isthan death, that honor is preferable to
our lives are dedicated, for instance, to
address it. still. It is like a standing field that does
dishonor, that faith and trust are
enhancing the welfare of everyone we
Does power have any tangible basis? not move. Gravity itself., for instance,
preferable to doubt and cynicism, that the
contact, our lives can never lose Does it proceed exclusively from the
does not move against anything. Its
constructive is preferable the destructive-
meaning. If the purpose of our life, on the
undefinable, the mystical, philosophic,
power moves all objects within its field,
all are self-evident statements not subject
other hand, is financial success, what
spiritual or abstract? Is there anything
but the gravity field itself does not move. to proof. Ultimately, the only thing we
happens after it is attained? This is one of
more we can know about power thatForce always moves against something,
can say about a source of power is that it
the primary etiologies of depression in
would make sense to those who are
whereas power does not move against
just "is." middle-aged men and women. oriented only to that left brain world
anything. Force is incomplete and Every civilization is characterized by
The disillusionment of emptiness comes
which, regardless of its computerized
therefore has to constantly be fed ener gy. native principles. If the principles of a
from failing to align one's life with the
sophistication, remains only a system of
Power is total and complete in itself and
civilization are noble, it succeeds; if they
principles from which power emanates. mechanical measurements? requires nothing from outside itself. It
are selfish, it falls. As a term,
A good


 will
block the capillary dilating action of histamine whe n the brain has to tabulate more information than normal, such as
when under the pressure of stress. The brain will get less blood supply when antihistamines are used for dyspeptic
pain treatment. The primary ca use of Alzheimer's disease is chr onic dehydration of the body. In my opinion, brain cell dehydration is
the primary cau se of Alzheimer disease. Aluminum toxicity is a secondary com plication of dehydration in areas of
the world with com paratively aluminum-free water. Caution: In the technically advanced Western socie ties
aluminum sulphate is at times used in the process o f water purification for delivery into the city water supplies. In
prolonged dehydration, the brain cells begin to shrink. Imagine a plum gradually turning into a prune. Unfortunately,
in a dehydrated state, many, m any functions of brain cells begin to get lost, such as the transport system that
delivers neurotransmitters to nerve endings. One of my medical friends took this information to heart and started
treating his brother who has Al zheimer's disease by forcing him to take more water every day. His b rother has
begun to recover his memory, so much so that he can now follow con versation and not frequently repeat himself. The improvement became noticeable in a matter of weeks. It should be recognized that although pain is localized to the region of the stomach, the dehydration is established all
over the body. No t recognizing dyspeptic pain to be a thirst signal calling for water will, later in Me, cause the human
body many irreversible problems. Of course, a stomach tumor could cause a similar pain. However, that pain will not
disappear with water. It will continue to recur. In case there are repeated pains even when water intake has been
regulated for a number of days, it wou ld be prudent to consult a physician for assessment of the condition. If the
pain is from gastritis and duodenitis, or even peptic ulcerations, regular intake of water is a must in the daily routine
and dietary adjustments for the treatment of the conditions. COL ITIS PAIN
Colitis pain, felt in the lower left part of the abdomen, should initially be viewed as another thirst signal for the human
body. It is often associated with constipation, itself caused by persistent dehydration. One of the main functions of the large intestine is the process of taking water out of the excrements so that too
much of it is not lost in the waste matter after food digestion. When there is dehydration, the residue is naturallydevoid of the normal amount of water necessary for its easier passage. Also, by slowing down the flow and further
squeezing the content, even the final drops of water will be drawn away from the solid residue in the large gut. Thus,
constipation will become a complication of dehydration in the body. With added food intake, more solid waste  will be
packed into the intestine and increase the burden for passage of its hardened waste content. This process w ill
cause pain. Colitis pain should initially be considered as a thirst sig nal of the body. With adequate water intake, the
left lower abdominal pain that is associated with constipation will disappear. Eating an apple, a pear, or an orange in
the evenings will help reduce constipation in the next day. FALSE APPENDICITIS PAIN
A severe pain can sometimes appear on the right lower abdominal region. It can mimic an inflammation of the
appendix and present some similarity to the pain of early appendicitis. Other distinguishing characteristics a re not
seen; there is no rise in body temperature; there is no guarding and tenderness in the abdominal wall and no feeling
of nausea. One or two glasses of water will relieve this lower  right abdominal pain. One glass of water can serve as
a diagnostic tool in this particular condition. HIATUS HERNI A
You often com e across the classical dyspeptic pain that the doctor has diagnosed as hiatus hernia (hiatal hernia). Hiatus hernia means displacement of the upper part of the stomach through the gap of the diaphragm (the
esophageal hiatus) into the chest cavity. This wou ld be an unnatural location for the stomach to be in. With a part of
the stomach in the chest, food digestion becomes painful. The acid in the stomach will freely push upward and
touch the unprotected wall of the esophagus. It causes the pain of heartburn. Normally, the content of the upper part of the stomach is se aled off and cannot pass upward into the esophagus
when food is being digested. The normal direction of intestinal contractions is downward, from the mouth to the
rectum. Furthermore, there are two valves that prevent the regurgitation of food upward. One valve is located in the
wall of the tract betwee n the esophagus and the stomach. This valve only relaxes when food is going into the
stomach. The other trap valve is located outside of the tract in the diaphragm, where the esophagus passes t hrough its hiatus
to join the stomach. This "tra p valve" is synchronized to relax every time the food that is being swallowed  in the
esophagus has to pass th rough it. At other times, it is tight and does not permit the content of the stomach to pass
upward. This is the normal state of affairs for the two "valves" that prevent the passage of food from reversing
direction and passing upward. The intestinal tract, from the mouth to the rectum, is a long tube. Different parts of it have developed special
physical and functional attributes to make the process o f food digestion and the evacuation of its waste  products a
well-integrated and smooth operation. There are many, many local hormones that make this operation possib le. Local hormones are chemical messengers that signal and time the next stage of the process to "kick in. " They
cause the necessary enzyme s to be secreted to further the breakdown and subsequent absorption of the active
materials in food. Early in the process of digestion, acid is secre ted in the stomach to activate the enzymes and help in the breakdown
of solid proteins such as meat and hard-to-digest foods. Normally, the liquefied but highly acidic content of the
stomach is pumped into the first part of the intestine. There is a valve between the stomach and the intestine. It is
called the "pyloric valve. " The operation of this valve is regulated by th e message system from either side of the
"tract. " It is one thing for the stomach to wish to empty its co ntent into the intestine; it is another thing for the
intestine to be ready to receive this highly corrosive and acidic gastric co ntent
The pancreas is a  gland that secretes insulin to regulate blood sugar. It also pours some essential digestive
enzymes into the intestine. The pancreas has, at the same time, the physiological responsibility of rendering the
intestinal environment alkaline before the acid from the stomach can reach the intestine. The most important
function of the pancreas is its constant role of manufacturing and secre ting of a "watery bicarbonate solution"—the
alkaline solution that will neutralize the acid that enters the intestine. To manufacture the watery bicarbonate
solution, the pancreas will need much water from the circulation. In dehydration, this process is not very efficient. For this reason, the pyloric valve will not receive the dear signals to open and allow stomach acid to pour into the
intestine. This is the first step in the production of the dyspeptic pain, the initial thirst indicator of the human body. When we drink water, depending on the volume of water that enters the stomach, a hormone/neurotransmitter
called "motilin" is secreted. The more water we drink, the more motilin is produced by the intestinal tract and can be
measured in blood circulation. The effect of motilin on the intestinal tract, as its name implies, is to produce rhythmic
contractions of the intestines— peristalsis—fro m its upper parts to its lower end. Part of this action would involve the
timely opening and closing of the valves that are in the way of flow of the intestinal content. Thus, when there is enough water in the body for all the digestive processes that depend on the availability of water,
the pancreas will produce its watery bicarbonate solution to prepare the upper part of the intestinal tract to receive
the acidic content of the stomach. Under such ideal circumstances, the pyloric valve is also allowed  to open for the
evacuation of the content of the stomach. Motilin has a major "transmission" role in coordinating this action. Motilin
is a satiety hormone secreted when water extends the stomach wall. The problem begins when there is not enough water in the body for these digestive events to take place in acoordinated manner. In no way will the system allow the corrosive acid content of the stomach to reach the intestine
if the mechanism to neutralize it is not effective. The damage would be irreparable. The walls of the intestines do
not possess th e same protective layer against acid that is available to the stomach. The first thing that happens is
the reversal of the strength of contraction in the valves on either side of the stomach. The pyloric valve will constrict
more and more. The ring valve between the esophagus and the stomach and the external "valve" of the diaphragm will become
more relaxed. Initially, som e of the acid may flow into the esophagus when the person is lying down and produce a
type of pain that is


 in nerVl'S. This position docs not pennit very deep pcn
l'tration. Thl· ancil·nt Chinese used it often on wedding nights, as
i� rninirnized the pain of virgin brides. Deeper penl'tration and greater stirnulation result if the woman
lil·s on her back, spreads her thighs wide and bends her knees, as 0�\. t�. ouic Brirr kma mlrip and Attu ltiple o:�
she would for a gynecolo gical examination (compare Kingfishers
Uniting). A different sensation is achieved if she raises her bent
knees to touch her bosom (as in Wrestling Apes or Mounting Tor
toises), or touches one knee to her bosom while extending one leg
(as in Dragons Twisting). The woman's wrapping her legs around her partner's waist or
hips (compare Silkworms Entangling) permits deeper penetra
tion but limits movement. In this position, novel stimulation can
be created if either or both partners contract their pubococcygeus
muscles. The woman can vary her position further: she can raise her
legs vertically into the air, hold her feet with her hands, or rest
them on her partner's arms (as in Roc Soaring over Dark Sea), or
place one leg on his shoulder and stick the other leg high into the
air (as in Horse Shaking Its Hoof). The Mystic Master's Wild
Horses Leaping, in which the woman puts her feet on the man's
shoulders, is an extremely popular variant in China. The position
tightens even a roomy grotto. When penetration is shallow and if
the angle is right, the sensitive grotto front wall, where the G spot J-. (·t't-orl-. s ll(llll d crs
'.,. -
221 is situated, can be stimulated effectively. When penetration is at
its deepest, the glans of the jade stalk can stimulate the flower
heart and give extraordinary pleasure to the woman. This posi
tion is good for couples aiming at conception. The man must ex
ercise care not to injure his partner in the heat of passion. A man
with a long organ should not try it. Side by Side
The lateral positions are for languid or lazy couples. In one ver
sion, the woman lies half on her side and half on her back, and
draws up the leg on whic h she lies; the man faces her (compar e
Fish Eye-to-Eye). Penetration is shallow, and movement and sen
sations are limited. In another version, the man faces the woman's
back while she bends her legs a little and sticks out her buttocks
(as in Mandarin Ducks Joining). This is doing it in the "spoon"
fashion, or as the French say, a Ia paresseuse, the lazy way. Again,
penetration is not deep, unless the man has a long stalk. This posi
tion is good if the woman is pregnant, or if the couple has chil
dren sleeping in the same room, as it is not too noticeable under a
blanket. Riding
The earliest known depiction of sexual positions, which dates
back to the Stone Age, shows a woman in a riding position, squat
ting atop a supine man. Riding positions make the n1an a captive
lover and give the woman all the frcedon1 of n1oven1cnt. Some
men like this change, while others, especially those sensit ive about
their machismo, do not. The man lies on his back, and the wonun kneels or crouches
astride hin1, facing eitht. ·r his head (as in Fish Linking Scales or
Butterflies Fluttering) or his feet (as in Bunny Licking Its Fur or
Wild Ducks Flying Backward). If the wotnan faces the man's
head, he n1ay plact. · a snull cushion under his sacrun 1 to elevate his
pelvis, and bend his knees slightly to support her buttocks. If the
wonun faces his feet, the partners will experience sensations, but
without crucial cyt.'contact. If nt. ·itht·r partner has any tnisgivings, and if the riding posi
tion docs not bcco n1c a tin:d habit, it can be cxtrcn1ely arousing to
both partn ers. The intense sensations created are due to the fact O��·Hmic Brit rkmamh ip atrd M14ltiple 0�.,·-�-. ',\:_. that the woman's grotto channel is expanded and her cervix low
ered by gravity, and as a result the glans of the jade stalk is pressed
when penetration is deepest. Any movement, internal or exter
nal, will result in the partners' genitals jostling against each other. Deep penetration is possible for even a relatively short stalk. Riding positions demand agility, coordination, and advanced
erotic dynamics from the woman. They are not advised for vir
gins, pregnant women, or women with a shallow moon grotto, or
men with a long jade stalk. Sitting
Sitting positions are somewhat similar to riding ones. They give
both partners some freedom of movement, but because penetra
tion is shallower than in riding positions, sensations are not as
sharp as when the man lies on his back. In sitting positi ons the
man sits on a stiff armless chair or bench and the woman sits
astride him, facing him (as in Cranes Entwining Necks or Hum
ming Ape Embracing the Tree). He spreads her buttocks with his '� '\.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the tongue in the "Heavenly Fountain" game?,
A: The purpose is to stimulate the inner lips and bring the woman to a series of "little deaths" or multiple orgasms.
Q: What is the significance of the "Cinnabar Field" in ancient Chinese erotic massage?,
A: It is considered a vulnerable area, and the ancient Chinese believed it was a crucial point for life-force and sexual chi.
Q: What is the primary goal of the "Butterfly Quiver" technique?,
A: To bring a woman to a state of intense pleasure and allow her to control the coital dynamics.
Q: What is the main difference between the "Tao" and "Confucianism" philosophies?,
A: The main difference is that Taoism is based on the concept of Yin and Yang, while Confucianism emphasizes loyalty and sexual propriety.
Q: What is the significance of the "Jade Stalk" in the "Jade Fountain" game?,
A: It is a crucial aspect of the game, as the stimulation of the front vaginal wall and clitoral area is essential for the woman's pleasure.<|eot_id|><|begin_of_text|>TASSELED SPEAR : peniS
TSA I-PU: see Pluck-and-nurture
TWIN LOTUS PEAKS : female breasts
TZ U: form of poetry combining the classical and the vernacular
vAS T FOUNT AIN: female urethral orifice
WATER FROM THE HEAVENLY POOL: saliva
WHEAT BUD: two inches inside the vagina
YANG: masculine sexual energy
YANG IMPLEMENT: peniS
YANG PEAK: peniS
YAN G STEM : peniS
YEN-SHIH: volupt uous poetry
YIN: female sexual energy
YIN-CHIAO: "sexual junction "; sexual acup oint belo w the navel
YIN GATE: vagina
YUN-YU: "clouds and rain"; literary meta phor for sexual inter
course
ZEN BUDDHISM : Chinese form of Buddhism based on India's
Maha yana lluddhisr n and influenced by Taoism Glossary
..!.p MAJOR CHINESE DYNASTIES
Age of the Five Rulers (legendary pe riod)
Hsia
Shang-Yin
Chou
Era of Spring and Autumn
Era of Warring States
Chin
Han
Era of Three Kingdoms
Western Tsin
Eastern Tsin
Era of South-North Dynasties
Sui
Tang·
Era of Five Dynasties
Sung
Southern Sung
Yuan (Mongol)
Ming
Ching (Manchu) C. 2852-2205 B.C. C. 2205-1765 B.C. 1766-1122 B.C. I 122-722 B.C. 722-480 B.C. 480-221 B.C. 221-206 B.C. 206 B.C.-A.D. 220
221-277
265-317
317-420
420-589
589-618
618-907
907-960
960-1126
1127-1280
1280-1368
1368-1644
1644-191 I Bibliography
AnanLI!a Rat1,1!a-Hit1du Art of Lo11e, trans. Sir Richard Burton. Cleveland: Clas-
sics Library. n. d.
Beurdelay, Michel. Chit�esc Erotic Art. Secaucus, NJ: Chartwell, I


 Cited	in	Normal	Breathing:	the	key	to	vital	health,	“breathing	too	much
makes	the	human	brain	abnormally	excited	due	to	reduced	CO
2
concentrations. As	a	result,	the	brain	gets	literally	out	of	control	due	to
appearance	of	spontaneous	and	asynchronous	(‘self-generated’)	thoughts. ”
Balestrino	and	Somjen	(1988)	in	their	summary	directly	claimed	that,	“The
brain,	by	regulating	breathing,	controls	its	own	excitability. ”(7)

Dr	Robert	Fried,	professor	of	psychology,	states	that	“the	first	stage	of
chronic	graded	hypoxia	(insufficient	oxygen),	which	has	repeatedly	been
shown	in	the	case	of	chronic	hyperventilation,	is	depression	of	mood	and
activity. ”(8)

Cardiologist	Claude	Lum	comments	that	“Hyperventilation	presents	a
collection	of	bizarre	and	often	apparently	unrelated	symptoms,	which	may
affect	any	part	of	the	body,	and	any	organ	or	any	system. ”(9)	He	further	labels
hyperventilation	syndrome	as	the	fat	file	syndrome,	noting	that	patients	go
from	doctor	to	doctor	in	an	attempt	to	get	help	for	their	symptoms. However,
because	chronic	hyperventilation	is	overlooked	in	most	instances,	the	patient
might	be	told	after	a	series	of	tests	that	there	is	nothing	wrong	with	him	or
her,	thus	increasing	the	size	of	the	patients’	file	and	further	adding	to	his	or
her	anxiety. In	the	late	Professor	Buteyko’s	words,	“Exhaling	Carbon	Dioxide	from	the
organism	brings	about	spasms	in	bronchi,	vessels	and	intestines,	etc. This
reduces	oxygen	supply,	leading	to	oxygen	deficiency,	making	one’s	breath
heavier,	thus	completing	the	vicious	circle. ”What	is	the	fat	file	syndrome. Louise’s	personal	account:

“For	example,	because	I	am	prone	to	worry	and	overthink	things,	I	get
myself	worked	up	into	a	right	state	about	my	symptoms. At	different	times,
I	was	convinced	that	I	had	a	brain	tumor,	MS,	a	heart	problem,	bowel
cancer,	etc. I	had	blood	test	after	blood	test,	an	ECG	test,	a	scan,	and
nothing	was	found	to	be	wrong. My	whole	family	and	my	doctor,	and
probably	most	of	my	friends,	think	I’m	a	hypochondriac. but	I	knew	that
something	was	not	right. I	just	didn’t	make	the	connection	to	my	breathing,
so	my	symptoms	went	on	and	on	and	I	felt	like	I	was	going	mad. For	lots	of
people,	reading	your	book	will	be	a	real	epiphany. and	they	might	need
some	reassurance	early	on	that	they’re	not	alone	and	not	mad	after	all,	and
that	a	lot	of	their	symptoms	will	go	away. Not	worrying	about	the
symptoms	immediately	reduces	stress	levels	and	hence	breathing. ”
	Stress,	anxiety	and	anger	causes	overbreathing
A
ccording	to	the	famous	physiologist	Walter	Cannon,	stress	activates	the
fight	or	flight	response. Meeting	deadlines,	financial	pressures,	time	urgency,
marital	issues,	the	pressure	of	rearing	children	and	wanting	to	do	well	in	our
work,	as	well	as	many	other	factors,	add	to	stress	levels. Stress	ensures	survival	of	the	species
S
tress	is	a	natural	reaction	that	we	have	developed	throughout	our	evolution
to	ensure	the	survival	of	our	species. Invariably,	stress	is	our	body	undergoing
chemical	change	in	response	to	environmental	conditions. Thousands	of	years
ago,	our	main	threat	was	from	wild	animals. When	confronted,	we	had	two	options	to	deal	with	it. The	first	was	that	we
fought	the	animal. The	second	was	that	we	ran	away	from	it	as	fast	as	we
could. As	our	bodies	were	required	to	perform	intense	physical	activity,	our
physiology	changed	in	the	following	ways:
Our	breathing	volume	increases;
Our	heart	rate	increases;
Adrenaline	is	pumped	into	our	system;
Our	pupils	dilate;
Blood	is	diverted	from	our	internal	organs	to	our	arms	and	legs;
Diarrhoea	may	occur	(lightens	our	weight	before	flight);
Our	blood	coagulates	in	case	of	injury. However,	today	our	society	and	environment	have	changed	at	a	far	greater
pace	than	what	our	bodies	can	adjust	to. We	respond	to	the	stresses	of	today
with	the	same	reaction	as	we	had	thousands	of	years	ago. We	are	in	a	traffic
jam	rushing	to	get	to	a	meeting. The	fight	or	flight	response	is	activated	but
there	is	no	need	for	it. Our	heart	rate	increases,	blood	is	diverted	to	our
skeletal	muscles,	our	breathing	increases—we	are	primed	for	physical	activity
yet	we	are	sitting	still. The	result	is	that	we	are	running	on	the	inside	and
sitting	on	the	outside. The	heavy	breathing	arising	from	the	fight	or	flight	response	results	in	a
washing	out	of	carbon	dioxide	from	the	lungs. This	causes	a	narrowing	of
blood	vessels,	thus	reducing	blood	flow	to	the	brain. In	addition,	the	release
of	oxygen	from	blood	cells	is	less;	the	resultof	an	inhibited	Bohr	Effect. This	in	turn	increases	self-generated,	and	more
random,	thoughts. With	uncontrolled	thought	activity,	we	feel	unable	to	cope
with	our	everyday	activities,	further	increasing	our	stress. A	vicious	circle	has
commenced,	with	stress	increasing	our	breathing	and	this	in	turn	increasing
our	stress. How	to	correct	it

Only	by	bringing	your	breathing	volume	to	normal	levels	can	you	deal	with
the	physiological	aspects	of	stress	and	anxiety. Long-term	stress	is	exhausting	and	is	known	to	result	in	many	illnesses. It
increases	breathing	volume,	causing	carbon	dioxide	to	be	washed	from	the
lungs. Remember:	The	more	you	breathe	in,	the	more	your	breathe	out. The	more	you	breathe	out,	the	more	CO
2
	is	washed	from	the	lungs. As	CO
2
	is	washed	from	the	lungs,	the	partial	pressure	of	CO
2
	is	reduced	in	the
blood,	tissues	and	cells. Prolonged	over	breathing	resets	the	respiratory	centre	in	the	brain	to	tolerate	a
lower	partial	pressure	of	CO
2. Therefore,	even	when	the	initial	stress	is	removed,	the	heavy	breathing	habit
is	maintained	as	a	result	of	chemoreceptors	in	the	brain	being	reset. An	anxious	person	may	attend	many	psychotherapists,	counselors,
psychologists	and	psychiatrists	in	an	effort	to	get	to	the	root	of	his	or	her
condition. However,	unless	chronic	over	breathing	is	addressed,	he	or	she	will
be	at	a	significant	disadvantage	in	making	progress. Level	and	correct	breathing	volume	allows	normalization	of	the	partial
pressure	of	carbon	dioxide	within	the	lungs,	thus	improving	oxygenation	of
the	brain	and	resulting	in	far	less	brain	cell	excitability. How	many	of	the	following	symptoms	of	hyperventilation	do	you	have. Neurological:	light-headed	feeling,	poor	concentration,	memory	lapses,
faintness,	headache,	anxiety,	tension,	racing	mind,	numbness	and
tingling,	tremor,	depression,	apprehension,	ir