 say, “I wonder why I bother myself with what
they are doing.”
Some Final Thoughts on Should Behavior
Ralph Waldo Emerson wrote in Literary Ethics  in 1838,
Men grind and grind in the mill of a truism, and nothing comes
out but what was put in. But the moment they desert the tradi-
tion for a spontaneous thought, then poetry, wit, hope, virtue,
learning anecdote, all flock to their aid. What a beautiful thought. Stay with tradition and you ensure that
you’ll always be the same, but toss it aside, and the world is yours
to use as creatively as you choose. Become your own judge of your conduct and learn to rely on
yourself to make present-moment decisions. Cease leafing through
a lifetime of policies and traditions for an answer. Sing your own
song of happiness in any way that you choose, oblivious to how it
is supposed to be.BREAKING THE BARRIER OF CONVENTION  / 163VIII
THE JUSTICE TRAP
If the world were so organized that everything had to be fair, no living
creature could survive for a day. The birds would be forbidden to eat
worms, and everyone’s self-interest would have to be served. W e are conditioned to look for justice in life and when it doesn’t
appear, we tend to feel anger, anxiety or frustration. Actually, it
would be equally productive to search for the fountain of youth, or
some such myth. Justice does not exist. It never has, and it never
will. The world is simply not put together that way. Robins eat
worms. That’s not fair to the worms. Spiders eat flies. That’s not fair
to the flies. Cougars kill coyotes. Coyotes kill badgers. Badgers kill
mice. Mice kill bugs. Bugs…You have only to look at nature to
realize there is no justice in the world. Tornadoes, floods, tidal waves,
draughts are all unfair. It is a mythological concept, this justice
business. The world and the people in it go on being unfair every
day. You can choose to be happy or unhappy, but it has nothing to
do with the lack of justice you see around you. 164This is not a sour view of humanity and the world, but rather an
accurate report of what that world is like. Justice is simply a concept
that has almost no applicability, particularly as it pertains to your
own choices about fulfillment and happiness. But too many of us
tend to demand that fairness be an inherent part of our relations
with others. “It isn’t fair.” “You have no right to do that if I can’t”
and “Would I do that to you?” These are the sentences that we use. We seek justice and use the lack of it as a justification for unhappi-
ness. The demand for justice is not the neurotic behavior. It only
becomes an erroneous zone when you punish yourself with a negat-
ive emotion as you fail to see evidence of the justice that you so fu-
tilely demand. In this case the self-defeating behavior is not the de-
mand for justice, but the immobilization that may result from no-
justice-reality. Our culture promises justice. Politicians refer to it in all of their
campaign speeches. “We need equality and justice for all.” Yet day
after day, nay, century after century, the lack of justice continues. Poverty, war, pestilence, crime, prostitution, dope and murders
persist generation after generation in public and private life. And if
the history of humanity can be used as a guide they will continue. Injustice is a constant, but you, in your infinite new wisdom, can
decide to fight that injustice and refuse to be seduced into being
emotionally immobilized over it. You can work at helping to eradic-
ate injustice, and you can decide that you won’t be psychologically
defeated by it. The legal system promises justice. “The people demand justice,”
and some of them even work to make it happen. But it generally
doesn’t. Those with money are not convicted. Judges and policemen
are often bought by the powerful. A President and Vice-President
of the United States are pardoned or wrist-slapped for obvious
felonies. The poor fill the jails, and have next to no chance of beating
the system. It’s not fair. But it’s true. Spiro Agnew becomes rich after
evading his income taxes. Richard Nixon is exonerated, and his yes-
men serve a fewTHE JUSTICE TRAP  / 165months in a minimum security prison, while the poor and members
of minority groups rot in jail waiting for trial, waiting for a chance. A visit to any local courthouse or police station will prove that the
influential have a separate set of rules, although this is relentlessly
denied by the authorities. Where is the justice? Nowhere! Your de-
ciding to fight it may be admirable indeed, but your choosing to be
upset by it is as neurotic as guilt, approval-seeking or any other of
the self-flagellating behavior that constitutes your erroneous zones. “It’s Not Fair!” The Slogan of Ineffective Relationships
The demand for justice may infiltrate your personal relationships
and prevent you from communicating effectively with others. The
“It’s not fair” slogan is one of the more common—and destruct-
ive—laments made by one person against another. In order for you
to consider something unfair you must compare yourself to another
individual or group of individuals. Your mind-set goes something
like this: “If they can do it, so can I.” “It’s not fair for you to have
more than I.” “But I didn’t get to do that, why should you?” On and
on they go. In this case you’re determining what is good for you on
the basis of someone else’s conduct. They, not you, are in charge of
your emotions. If you are upset because of not being able to do
something that someone else has done, then you’ve given them
control over you. Whenever you compare yourself to anyone else,
you are playing the “It’s not fair” game, and shifting from self-reli-
ance to other-directed external thinking. One of my clients, an attractive young woman named Judy, is a
good example of this kind of self-destructive thinking. Judy com-
plained about her unhappy marriage of five years. One night in
counseling she acted out a marital argument for the group. When
the young man who was taking the role of Judy’s insur-166 / Your Erroneous Zonesance salesman husband said something unpleasant to her, Judy im-
mediately countered with “Why did you say that? I never say things
like that to you.” When he mentioned their two children, Judy said,
“That isn’t fair. I never bring the children into an argument.” When
their role working turned to a prospective evening’s entertainment,
Judy’s reasoning was once again, “That isn’t fair. You get out all the
time while I have to stay home with the children.”
Judy ran her marriage on a tally sheet. One for you, one for me. Everything must be fair. If I act this way, you must act the same
way. It was no wonder she was hurt and resentful most of the time,
more concerned with righting imaginary injustices than examining
and perhaps improving her marriage. Judy’s search for justice was a neurotic dead end. She was assess-
ing her husband’s behavior on the basis of her own and her happi-
ness on the basis of her husband’s behavior. Were she to stop her
incessant keeping track and begin going after the things she wants
without having to be in debt to the other, then her relationship would
improve significantly. Fairness is an external concept—a way of avoiding the taking
charge of your own life.’ Instead of thinking of anything as being
unfair, you can decide what you really want, and then set about
devising strategies for attaining it, independent of what anyone else
in the world wants or does. The simple facts are that everyone is
different, and no amount of your bitching about others having it
better than you will bring about any positive self-changes. You’ll
need to eliminate the other-references, and throw away the binocu-
lars that focus on what others are doing. Some people work less and
get more money. Others get promoted out of favoritism, when you
have the ability. Your spouse and children will continue to do things
differently from you. But if you focus on yourself rather than com-
pare yourself to others, then you will have no opportunity to upset
yourself with the lack of equality you observe. The backdrop for
virtually all neurosis is making others’ behavior more significantTHE JUSTICE TRAP  / 167than your own. If you carry around the “If he can do it, so should
I” sentences, you’ll be running your life on the basis of someone else
and never create your own life. Jealousy: A “Demand for Justice” Sideshow
John Dryden called jealousy “the jaundice of the soul.” If your
jealousy gets in your way, and creates any amount of emotional
immobility, then you can set as a goal the elimination of this wasteful
thinking. Jealousy is really a demand that someone love you in a
certain way, and you saying “It isn’t fair” when they don’t. It comes
from a lack of self-confidence


;
4
 that is, a degradation
of the nerves that can lead to subtle but prolonged changes in behavior, including memory and
learning impairments. I did read one case study of a child who died after dental surgery with general
anesthesia, probably because his body had an allergic reaction to the numerous metal crowns placed
in his mouth. The horrors of neurodegeneration are above and beyond the emotional shock and pain of the
disassociated feelings caused by the anesthetic. Furthermore, as a result of being so young and
vulnerable, along with the added intoxication from the drugs, children will not understand what is
happening to them. As the young child is being put under anesthesia, they may experience traumatic
separation from their parents. Other emotional traumas may occur during this time when they are
helpless and drugged. As with the rest of conventional dentistry, the profit motive is a significant factor in diagnosing and
performing surgery with general anesthesia on children. With a fee of $2,000 - $6,000 US dollars per
surgery, pediatric dental surgery is a lucrative business. As a result I recommend people look for
dentists for their children who do not perform full anesthesia surgery. Surgery with General Anesthesia is not an Effective Treatment
After dental surgery with general anesthesia:

23% of all children require further extractions and restorations. 52% of children have a relapse within 4-6 months. 57% have new cavities in 6-24 months (different study). 5
The statistics show us that surgery under general anesthesia is largely ineffective in curing tooth
decay. This is because it does not address the real cause, the nutrient imbalance in the child’s diet. Surgery vs. Nutritional HealingAbove: A typical young child's mouth after dental surgery for severe decay. The front four teeth have
been pulled, composite fillings have been placed where decay is less severe, and steel crowns where
decay is more severe. Below: When tooth decay is arrested the secondary dentin hardens and can turn black. This option is
more humane than surgery. Toxic Dentistry in Children’s Mouths
Stainless steel jackets placed in children’s mouths contain nickel. Nickel creates a negative electrical
current in the mouth
6
 and is highly toxic to the nervous system. Nickel may be related to arthritis, and
some types of cancer such as lung and breast. 7
 In fact, nickel is used to induce cancer in laboratory
animals. 8Everything you learned from the dentistry chapter applies doubly to children. Children’s developing
immune and detoxification systems have fewer defenses against toxic assaults. Most dental
procedures are toxic to children because of the materials used. Conversely there is no evidence of the
safety of these materials for use in children. Just because a dentist uses certain materials regularly
does not mean that they have been proven to be safe. There are also other dental treatments on children that you should not allow. Any type of metal
restorations, such as stainless steel crowns or mercury-laden amalgams, has a chance of causing
significant problems to your child’s health. An example of one such case involved a child whom
doctors believed was ill with leukemia but in reality was suffering from heavy metal poisoning due to
the nickel in her stainless steel crowns. 9
 Do not ever put an amalgam or stainless steel in your child’s
mouth. England’s Dentists say, “No Benefits, no Proof, and no Evidence” to support
ANY dental Treatment on Painless Baby Teeth
The overarching goal for any type of treatment, surgical or nutritional, for your child's cavities is to
keep your child healthy and pain free. But there is no scientific evidence that any drilling, filling,
crown, or root canals performed on a painless baby tooth has any impact on the longevity of the tooth,
or whether the child experiences future pain. Yes, you heard me correctly; as a preventative measure
there is no documented evidence to show any benefits for any dental treatments on baby teeth for tooth
decay. 10
 This finding is only logical since I have shown you how tooth decay is not cured by
dentistry, and that many times dentistry itself renders our teeth in worse shape by the loss of healthy
tooth tissue to the aggressive dental drill. A meeting of over 50 practicing dentists at the University of Manchester in England in 2009 found that
treating baby teeth with cavities that do not cause pain achieved nothing other than exposing the child
to the drill, and to discomfort. 11
 Further, there was no difference between the amount of pain or
extractions in teeth with or without dental treatments. 12
 This certainly proves that performing dental
treatments on children to prevent tooth pain or infection is an exercise in futility. Such an approach is
not in concert with the intention of keeping your child’s teeth healthy or pain free. This is because the
real cause of cavities is never addressed, and the dental treatment simply hides the problem without
providing protection against cavities. In a study of 481 children, ages 1-12, it was found that after taking certain factors into consideration,
82% of decayed baby teeth fell out without pain. 18% of children experienced pain in their untreated
teeth. The teeth most likely to cause pain were molars of children showing decay before the age of
three years. 13
 Children who were older and developed cavities in their baby teeth were less likely to
experience pain from the carious teeth. In a 2003 study of children's tooth decay, published in the
British Dental Journal
, the authors write:
More disturbing perhaps, was the discovery that increased levels of restorative care in children were
not associated with fewer episodes of pain or the need for extraction. 14The authors of this article bring up the essential question:
Do we actually know the best way to care for children with decay in the primary dentition? 15
The purpose of this article was to point out that, in relation to tooth decay, we do not utilize the best
methods for the care of our children. As a result of our cultural ignorance, laziness, and hidden
cruelty, our children have suffered needlessly. The authors continue, regarding children's restorations:
We have no scientifically rigorous comparative data on the prevalence of pain and discomfort and
longer term outcome measures associated with teeth restored with stainless steel crowns and
amalgam. 16
To put it plainly, we have not performed the scientific case studies to prove dental procedures
actually reduce or prevent pain in our children’s baby teeth. A tooth treated with dental fillings may
continue to cause a child mild discomfort or cause even more discomfort than an untreated decayed
tooth.Healing Early Childhood Tooth Decay Naturally
The reason dental surgery does not usually cure dental problems is because modern dental treatments
treat the symptoms of the problem (rotting teeth) but do not treat the root of the problem (diet). Many
dentists offer the preventative treatment of fluoride, but fluoride is a deadly poison and when fluoride
is being placed in our water, our toothpastes, and on our teeth it adds a toxic burden to the body. Because of their less developed immune systems, children are more susceptible to chemical exposure
than adults. It is risky and unwise to expose your child to fluoride at a young age. Dental Treatments for Infants’, Toddlers’ and Young Children’s Teeth
Using the dental scientific research from England which has found that dental treatments offer no
preventative help for tooth pain or infections we can develop a good outline on how to deal with
cavities in young children’s teeth. These suggestions are not meant to replace your own personal
desires for your child’s teeth; they are meant to help you find how you really want to take care of your
child’s teeth. For a child who is too young to sit comfortably still to receive a dental treatment, the
treatment paradigm is simple. Consider the very protocol that old school dentists, those who have
been in practice 30 years or longer, have learned to rely upon. Keep a close eye on the decayed baby
teeth with your dentist. If there is an infection, or tooth pain that does not clear up, then consider
pulling the tooth as a last resort treatment. If the tooth is causing pain and can be repaired with a
filling rather than an extraction then a biocompatible filling might be useful in that circumstance if the
child will cooperate with the treatment. Otherwise, consider leaving the teeth as they are, and use
nutrition to prevent tooth pain, cavities, and infections. If you leave decayed teeth as they are, they
will need to be closely monitored. Dental Treatments on Older Children’s Teeth
With older children who can sit still in a dental chair, you have more treatment options to consider. Once they are past the age of five or six, the odds of them experiencing tooth pain from tooth decay is
decreased. In this age group, there are some teeth, especially those causing pain, which will benefit
from a biocompatible filling to stop tooth pain. Again your treatment choices are your decision; you
must weigh your specific needs and circumstances and use your own best judgment on how to
proceed. Why Do Children Have Cavities? Several months before the conception of your child, the stage for his or her health was set. The diet
and overall health of both the father and the mother-to-be, before conception, was a primary
determinant for the physical health of your child. With our modern deficient diet, the mother's body
and the father’s seed often lack the resources of vitamins and nutrients to create a strong and robust
child. After the child is


ressings	section,	I	reminded	Cynthia	and	Tom
that	almost	all	oils	on	supermarket	shelves	are	processed	and	toxic. These	toxic
oils	also	find	their	way	into	a	variety	of	prepared	and	processed	foods,	including
salad	dressings,	canned	and	baked	goods. Most	oils,	especially	peanut,	cottonseed	and	soybean,	are	highly	contaminated
with	pesticide	residues	toxic	to	the	nervous	system. Many	modern	oils	use
chemical	extraction	methods,	which	leave	solvent	residues	that	are	lung	irritants,
nerve	depressants	and	detrimental	to	health	in	general. Even	oils	that	have	been
cold-pressed	(rather	than	chemically	extracted)	often	are	refined	with	toxic
chemicals	and	exposed	to	high	temperatures	in	their	bleaching	and	deodorizing
processes,	making	the	oils	toxic. Exposed	to	high	temperatures,	nutrients	in	these
oils	are	altered	and	turned	into	toxic,	trans-fatty	acids	and	a	variety	of	other
toxins	(aldehydes,	ketones	and	hydroperoxides). About	one-third	of	all	the	oil
sold—whether	bottled	or	contained	in	margarine,	vegetable	shortenings,	baked
goods,	breakfast	cereals,	peanut	butter,	etc.—has	been	hydrogenated	or	partiallyhydrogenated	and	contains	toxic	trans-fatty	acids	and	numerous	other	toxic
chemicals. Since	these	processed	oils	have	come	into	widespread	use,	the	incidence	of
myocardial	infarction	(a	type	of	heart	attack)	has	increased	eightyfold,	and	heart
disease,	formerly	rare,	has	become	a	leading	cause	of	death. Coincidence? According	to	Udo	Erasmus,	author	of
Fats	That	Heal,	Fats	That	Kill,
the	reason
for	these	burgeoning	health	problems	is	that	processed	oils	promote	a	condition
known	as	“fatty	degeneration.”	In	this	book,	Erasmus	wrote:	“Sixty-eight
percent	of	people	die	from	just	three	conditions	that	involve	fatty	degeneration:
cardiovascular	disease,	cancer	and	diabetes.”	Only	a	handful	of	healthful	fats
and	oils	are	on	the	market:	organic	butter	or	ghee,	high-quality	olive	oil	(difficult
to	find),	and	high-quality	essential	fatty	acid	products	such	as	flaxseed	oil	(see
appendix	C	for	my	personal	choices). Dangers	in	Dairy	and	Meat
Our	little	group	arrived	at	the	dairy	section. As	you	recall,	milk	and	dairy
products	are	not	appropriate	for	human	consumption	and	should	be	avoided	by
everyone,	especially	infants	and	young	children. Toxic	bioaccumulation	is	a
problem;	virtually	all	of	the	toxins	to	which	a	cow	is	exposed	during	its	life
bioaccumulate	in	its	tissues,	and	these	toxins	are	then	present	in	its	milk. You
should	regard	milk	as	a	toxic	soup	filled	with	pesticides,	antibiotics,	dioxins,
hormones,	sulfa	drugs,	tranquilizers	and	other	contaminants. Worse,	the	practice
of	pasteurization	(a	heat	treatment	done	to	virtually	all	milk	products	to	kill
bacteria)	alters	the	physical	and	chemical	properties	of	the	milk. Pasteurization
not	only	renders	the	nutrients	less	useful	to	your	body	but	creates	toxins	as	well. Between	the	toxic	bioaccumulation,	the	pasteurization	and	the	fact	that	milk
products	make	up	25	to	50	percent	of	many	Americans’	diets,	milk	is	a	major
contributing	factor	to	our	high	rates	of	infectious,	allergic	and	chronic	disease. In
fact,	milk	consumption	has	been	linked	to	many	diseases,	including
osteoporosis,	multiple	sclerosis,	diabetes,	heart	disease	and	cancer. My
recommendation	to	Cynthia	and	Tom	was	that	they	eliminate	milk	and	milk
products	from	their	family	diet;	I	recommend	the	same	to	you. Milk	does	not	do
your	body	good. Animal	products	were	our	next	stop. Meat	and	eggs	can	have	serious	toxicity
problems. Though	animal	products	contain	essential	nutrients	(and	I	do	not
recommend	a	diet	devoid	of	them),	you	must	choose	your	sources	carefully. The
nutritional	value	of	a	food	source	should	always	be	weighed	against	the	toxins	it
contains	or	is	likely	to	contain.Commercial	livestock	contain	many	toxins,	which	become	concentrated	in
their	tissues. Foods	from	commercial	cattle	(and	their	milk),	chickens	(and	their
eggs)	and	most	farmed	fish	are	all	poor	food	choices. All	their	lives,	these
animals	are	fed	foods	that	are	lacking	in	nutrition	and	toxic	(contaminated	with
pesticides	and	other	agricultural	chemicals). Pound	for	pound,	livestock	feed	is
substantially	more	toxic	than	the	foods	we	eat,	not	to	mention	that	large	animals
like	cattle	eat	a	lot	more	food	than	we	do. When	you	eat	these	highly	toxic
animals,	or	products	derived	from	them,	the	toxins	enter	you. In	1976,	the	EPA
studied	human	breast	milk	and	found	that	the	toxic	contaminants	in	the	milk	of
vegetarian	mothers	was	only	1	to	2	percent	of	the	national	average. The	solution
is	to	minimize	toxic	exposure	by	selecting	organically	produced	meat,	poultry,
eggs	and	wild	fish	from	relatively	nonpolluted	deep-water	ocean	areas	rather
than	those	harvested	from	polluted	coastal	areas	or	farmed. Selecting	organically	produced	animal	products	almost	certainly	requires	a
trip	to	a	well-stocked,	reputable	health	food	store. The	foods	are	more	expensive,
but	the	extra	money	buys	protection	from	toxins,	as	well	as	contributes	to	better
nutrition	and	a	more	environmentally	responsible	method	of	farming. Health	is	a	choice. You	can	pay	now	for	good	food,	or	pay	later	for	doctors
and	hospitals. If	you	cannot	find	ideal	foods,	however,	often	you	can	make	better
choices;	if	you	cannot	find	high-quality	(organic)	animal	products,	then
minimize	your	consumption. Remember	that	the	overwhelming	majority	of	our
toxic	pesticide	exposure	is	from	nonorganic	animal	products	such	as	poultry,
meat,	eggs	and	milk	products. I	do	not	recommend	a	totally	vegetarian	or	vegan	diet,	because	both	lack
essential	nutrients;	however,	a	primarily	vegetarian	diet	is	desirable. An	organic
vegetarian	diet	is	the	simplest	and	easiest	way	to	minimize	toxins	and	maximize
your	nutrient	intake. When	you	eat	animal	products,	select	free-ranging,	organic
animal	products	whenever	possible. Anticipating	Food	Invaders
Toward	the	end	of	our	shopping	trip,	I	shared	a	fundamental	yet	largely
unrecognized	food	shopping	concept. Selecting	nontoxic	foods	means	selecting
foods	that	are	not	contaminated	with	bacteria	and	molds,
which	produce	toxins. When	bacteria	and	molds	contaminate	our	foods,	they	damage	our	health. As
part	of	their	normal	metabolism,	bacteria	produce	toxins	that	place	a	burden	on
the	immune	system	and	contribute	to	toxic	overload,	disease	and	even	death. The
most	serious	cases	of	bacterial	food	poisoning	can	result	in	death,	such	as	the
toxins	produced	by	the


 Dr. Robert Sniadach at his Fruiticulture farm in Belize191
Fruiticulture
Above: Rawfood Chef Novalee Truesdell delivering a rawfood preperation demo
Below: A grafting workshop at SimpliFresh Farm, Lahaina, Maui, Hawaii192
Fruiticulture
Above: Symbiosis in action
Below: The Raw Passion Band at Rawstock - Drs. Douglas Graham, David Klein and friends
performing Ape Man by The Kinks
193
Fruiticulture
A new generation planting trees and growing real food
The Fruit Tree Planting Foundation, El Salvador194
Fruiticulture
The hardest working and most threatened
Fruiticulture symbiont partners on the planet need our help195
Fruiticulture
A mango seedling gets a healthy start on life
Maui, Hawaii196
Fruiticulture
Physicians Coalition for Responsible Agriculture on Maui is a citizens’ coalition advocating
responsible agriculture on Maui, Hawaii, formed by Dr. David Klein with Lorrin Pang, M.D.,
Maui County’s District Health Officer (contributing as a private citizen)
www.facebook.com/groups/PCRAMaui197
FruiticultureIn their respective volunteer roles as president and vice president,
in one year Annette Davidsson and Dr. David Klein have built up the membership
of the Maui chapter of the Hawaii Tropical Fruit Growers nonprofit organization from 6 to 38,
and helped put on several events to educate more people about how to increase fruit
growing and commerce, toward improving the the “fruitification” of Maui. www.facebook.com/groups/HawaiiTropicalFruitGrowersMaui
www.htfg.org
198
Fruiticulture
www.plantbasednews.org/post/10-stats-that-prove-veganism-is-going-mainstream
199
Fruiticulture
“With realization of one’s own potential and self-confidence in
one’s ability, one can build a better world. ”
-The Dalai Lama
a
“Love in combination with integrity is the force that will
drive this great Fruiticulture revolution. The time was never riper! Together we will co-create the vibrantly healthy world
in which we wish to thrive. ”
-Dr. David Klein
a
“There is no reason not to follow your heart. ”
-Steve Jobs200
Fruiticulture
Spread
the news:
Fruiticulture
is the word! ”   “
201
FruiticultureAPPENDICES202
FruiticultureAppendix A
Hua Nui
by David Klein, PhD. Introduction
The future Hua Nui (HN) will be a Vibrant Health Living & Learning Center on the
Hawaiian island of Maui. Hua Nui means “fruitful” in the Hawaiian language. HN is the brainchild of Dr. David Klein of Haiku, Maui. HN will stand as a premier, exemplary Fruiticulture farm, institution of Vibrant Living and a beacon for wholistic health seekers and sustainable living enthusiasts worldwide. The academic enterprises of HN will be known as the Fruiticulture Institute and the Vibrant Health & Wealth Academy. HN will include an organic farm, orchards, fruit tree nursery, and conference room / yoga
studio. HN will employ sustainable, organic, veganic, regenerative Fruiticulture
design and maintenance methods and provide Fruiticulture farm tours and Vibrant Health Education at its finest. David will act as property caretaker, business manager and farm and health education
director, bringing his 34 years of Vibrant Living expertise and indefatigable passion for helping the world to become a healthier place. He is seeking a benevolent property owner, partners and/or benefactors whose primary ROI objectives are personal and plan -
etary Vibrant Health. Donations are tax-deductible through HN’s fiscal steward, Tri-Isle Resource Conservation and Development Council, Inc.
203
Fruiticulture
204
FruiticultureMission
After a longstanding illness, David’s life was saved and uplifted by employing Hygienic
principles of self-healing and by adopting the Natural Hygiene Way of Life (renamed Vibrant Living). His subsequent mission has been to introduce the world to the prin -
ciples of Vibrant Living, and fruitcentric permaculture, and to educate and guide ailing people to Vibrant Health at every opportunity. HN will represent the culmination of his decades of experience and outstanding service to humanity. PurposesHN will stand as a model for sustainable, regenerative, veganic, Fruiticulture living. The
farm will provide organic fruits, vegetables and fruit tree starters to island customers and feed HN residents. Fruiticulture farm tours, classes, workshops and trainings will be provided. The property will be placed in a living trust to assure its perpetual abidance to the Hua Nui mission. LocationMaui is considered by many to be the world’s #1 island destination and the most pre -
ferred luxurious residence for many health-minded people. With year-round warm tropi-
cal weather averaging 75
0F, a friendly “aloha” social climate, unbounded water sports
and other recreational activities, favorable conditions for growing all tropical fruits, and scintillating scenic beauty, Maui is a healthful island of enchantment. The location for the future HN will be a yet-to-be-determined coastal property in the
town of Haiku on the North Shore region of the island. This area offers: 30-minute prox -
imity to Kahului Airport, 20-minute proximity to beaches, elevation suitable for growing tropical fruits, stunning shoreline views and serenity. FeaturesHN will feature fully organic, veganic, Fruiticulture-designed amenities to provide self-
sufficient sustainability and promote vibrant health.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Forty-eight years of ecological education later, we’ve learned much about the effect of our actions on the Biosphere, yet a major -
ity of now 7. 3 billion continue living in ecologically unhealthful and destructive ways. Is this rational. Enlightened. Natural to our species, Homo sapiens (which means “Wise man”). I say NO. We’re now taking about 120% of what the biosphere produces annually. Before we push
irreversibly beyond Earth’s ecological capacity to support us and 10-30 million other spe -
cies, let’s explore what we can do to transform practices and reverse trends now killing us and the Earth. The moral, environmental, and health arguments for adopting vegetarian and vegan di -
ets have been convincingly made in books like John Robbins’ Diet For A New America,  and
Howard Lyman’s Mad Cowboy: Plain Truth From the Cattle Rancher Who Won’t Eat Meat,
and Dr. Will Tuttle’s The World Peace Diet. Yet these valuable books have not explored how raw (uncooked) vegan diets can help propel a great leap forward for those seeking to minimize harm and maximize benefit to the Earth. Books on raw and eco-conscious eating are proliferating, and many teach important and inspirational facts on the con -
nection between a raw diet and a healthier environment. It would take a book to detail all the benefits, so let’s just briefly review the primary problems and the solutions avail -
able now via raw, organic, vegan diet choices. 1. Soil Depletion/Malnutrition/FamineWe can view this as one mega-problem and probably most critical: the cumulative ef -
fects of 11,000 years of depletion of soil minerals and organic matter have been vastly 135
Fruiticultureaccelerated by the rapacious chemical-forcing and fertility-mining practices of “modern”
agribusiness. A raw, organic vegan diet sets new standards for quality and the methods for its attainment. If the majority of people adopted this diet, imagine the drastically in -
creased demand for high-quality organic produce. When farmers remineralize soils with mixed rock powder and plant-derived compost, avoiding the byproducts of animal en-slavement and slaughterhouses, this lays the biological foundation for a truly regenera-tive, abundant, healthful and thriving veganiculture. Visualize the beautiful diversity of gardens, farms, fruitful orchards, and forests rejuvenating so much land now in an ugly, depleted state. This process of regeneration and re-fruition is happening now, insofar as we live as conscious producers and consumers who insist on enlightened care of our small planet–this rare shining jewel in the vast Universe. 2. Human Health: Degeneration/Insanity/Violence/War/Extinction. The worsening cancer epidemic, with 1 of every 2. 15 people in America expected to
harvest a crop of cancer in his/her lifetime, stands in stark contrast to Nature’s promise of perfect health. This should inspire us to sow the healthiest seeds possible in every aspect of living. Cancer tops a long list of interconnected physical, mental and spiritual diseases that plague humankind, revealing the extent of our degeneration. Simply ob -
serving most people and the daily “news” also reveals this degeneration. A raw, organic, vegan, fruitarian diet–most wisely as part of a complete system of “health by healthful living”—can supply all the essential nutrients as found in food grown from fertile, min-eralized soils, free of the toxic byproducts of animal-based chemical agribusiness and cooking. It can virtually eliminate all disease—starting now—by removing the primary causes: body toxicity and nutritional deficiency. 3. Deforestation/DesertificationThe primary causes of deforestation and desertification are land-clearing for cattle rais-
ing, use of wood and other biomass as cooking fuel, and the ongoing depletion and dy -
ing of soils. The Fruitarian diet removes these causes and promotes re


 effects of food can reach the emotional
urges embedded in our deeper consciousness. Through the
vital-force, the food drives us to particular activities,
according to its nature. For example, if we eat a lot of
meat, which is permeated with the influence of harm to
other creatures, this will promote aggressive and perhaps
violent actions on our part. During the process of eating, our life-force and mind Outer Treatment Modalities '89 A
open up and are exposed to environmental influences. Our
Prana becomes exposed. While eating we become vulnera-
ble to impressions and feelings from the world around us. We are strongly influenced by people while eating with
them, particularly in social circumstances, like in a restau-
rant. We are not only what we eat but whom we eat with,
as well as where we eat. The impulses of the unconscious are the hardest part of
awareness to change and the source of the hidden fears and
desires that most disturb us. Therefore we should not
underestimate the power of food to affect either our
thoughts or our behavior. Control of diet aids in the con-
trol of the subconscious and the release of its contents. As
psychological problems are rooted in the unconscious, diet
should not be overlooked in treating them. Most psychological problems reflect our dietary habits,
either in what or how we eat. They cause us to eat wrong
food or to eat in a wrong or irregular manner. All imbal-
ances of the mind disturb the digestive system through the
nervous system. Correcting diet helps clear out the uncon-
scious habits that sustain our mental unrest. Levels of Nutrition Through Food
Food provides nourishment through all the five ele-
ments, predominantly earth. The six tastes of food help
build up the respective elements in the body and mind (see
table below). 190 Ayurveda and the Mind
Element In Nourishes
Earth Solid food Internal organs, muscles, skin,
bones and other earth predomi
nant tissues
Water Liquid food Mucous membranes, secretions,
plasma, fat, And drink nerve,
reproductive and other liquid
predominant tissues
Fire Heat, sunlight and
fire element in food Blood, digestive fire, and fire
predominant enzymes and
digestive juices
Air Breath and the air
element in food Vitalizes nervous system, promotes
discharge of impulses and
secretions
Ether Space in breath and
in food Clears and nourishes mind
and senses
Along with the food we eat, we take in various sensory
impressions, the most evident being the taste of the food,
although smell, texture, and sight also come into play. Additional subtle impressions come in through how the
food is grown and prepared, as well as the atmosphere and
state of mind in which it is eaten. This is part of the sec-
ond or mental level of nutrition. Food, like all things in the universe, consists of the
three cosmic qualities of Sattva (balance), Rajas (agitation)
and Tamas (resistance). These are reflected in both the ele-
ments and impressions gained through the food. These
constitute the third or core level of nutrition, which
Ayurveda emphasizes through a Sattvic diet. Sattvic Diet
Ayurveda emphasizes a Sattvic diet for healthful living,
particularly for keeping our minds happy and at peace. Outer Treatment Modalities
Sattvic diet was originally devised for the practice of Yoga
and the development of higher consciousness. It aids in the
treatment of mental disorders because it helps restore har-
mony and balance (Sattva) to the mind. The prime factor in a Sattvic diet is vegetarian food. If
one follows a vegetarian diet, one goes a long way toward
a wholesome diet for the mind. This means avoiding meat
and fish, and all other foods caused by harming animals.56
Red meat is the worst in this regard, particularly beef. Yet being a vegetarian does not require following a
strict raw food diet, living only on salads and fresh fruit. The cerebrospinal fluid has an oily nature and needs cer-
tain rich foods to sustain it. Nutritive vegetarian foods like
whole grains, seeds, nuts, and dairy products help build
the brain tissue and develop Ojas. Raw foods, like salads
and greens, detoxify the body and increase Prana, but are
not adequate to sustain our energy over long periods of
time, particularly if we do physical work or movement. Sattvic diet means not only vegetarian food, but food
rich in Prana (life-force) like organic fresh fruit and veg-
etables. It requires avoiding canned and processed food,
and foods prepared with chemical fertilizers or sprays. It
also means properly cooked fresh food. Even if we cook
food, we should make sure that it is fresh to begin with,
eaten at the same meal and not overcooked. It takes time for the effects of dietary changes to mani-
fest on the mind. Changing our diet may not impact our
psychology overnight, but in a period of months can affect
it significantly. A number of psychological disorders can
be cured, or at least alleviated, by following a Sattvic diet
as outlined in the appendix. While it may not be possible
to follow a strictly Sattvic diet, we should at least orient
our food habits in that direction. For psychological imbal-
ances, we should consider diet more seriously. A 192 Ayurveda and the Mind
Sattvic Diet and the Six Tastes
Ayurveda recognizes six tastes, each of which is
composed of two of the five elements:
Sweet earth and water
Salty water and fire
Sour earth and fire
Pungent fire and air
Bitter air and ether
Astringentearth and air
Sweet is the primary Sattvic taste because it is nurtur-
ing and harmonizing, reflecting the energy of love. Pun-
gent, sour and salty tastes are Rajasic (stimulant-irritant)
because they activate the senses and make the mind extro-
verted. Bitter and astringent tastes are Tamasic in the long
term because their effect is to deplete the vital fluids. However, we need all six tastes to various degrees. The
right balance of tastes itself is Sattvic. This consists of food
that is pleasant, but not overly sweet, in taste like grains,
fruit and sweet vegetables, along with moderate use of
spices, salt and condiments, and taking only bitter and
astringent articles for necessary detoxification. Sattvic diet
is mild and even in qualities, not going to any extreme of
taste. Pungent taste irritates the nerves by its stimulating
and dispersing property. Sour and salty tastes aggravate
the emotions through heating the blood. Bitter and astrin-
gent tastes can make us ungrounded and dry out the ner-
vous system. However, a number of sweet spices, like gin-
ger, cinnamon and cardamom, are Sattvic and help clear
the mind and harmonize emotions. Some special bitter
herbs, like gotu kola, are Sattvic. Bitter taste helps open Outer Treatment Modalities 193
the mind because it is composed of the same basic ele-
ments of air and ether. Too much of any taste becomes Tamasic or dulling. This is particularly true of sweet taste, which is heavy in
nature. We have all experienced the dulling effect of eat-
ing too many sweets. Complex carbohydrates are better for
the mind than raw sugars. Pure sugars over stimulate the
pancreas. They require the pancreas to work hard to keep
blood sugar levels down when they enter the blood and,
when they leave the blood, make it work hard to keep the
blood sugar level up. This can cause mood swings and
emotional imbalances. Because sweet taste is Sattvic or
love-promoting, we indulge in it in order to compensate
for lack of love in our lives. Excessive eating is Tamasic, while light eating is
Sattvic, though light eating can be Rajasic if food intake is
not adequate to ground the mind. Overweight is a Tama-
sic state, causing dullness and heaviness in the mind, while
underweight is Rajasic, promoting hypersensitivity and
hyperactivity. Rajasic and Tamasic Diets
Rajasic and Tamasic foods disturb or dull the mind and
produce unrest and disease. We should understand them in
order to avoid them. Rajasic food is excessively spicy, salty
and sour: like chilies, garlic, onions, wines, pickles, excess
salt, mayonnaise, sour cream, and vinegar. Food too hot in
temperature is Rajasic. Rajasic food is usually taken with
stimulating (Rajasic) beverages like coffee or alcohol. It
may be eaten in Rajasic circumstances, as when we are hur-
ried, disturbed or agitated. Tamasic food is stale, old, recooked, rancid, artificial,
overly fried, greasy or heavy. It includes all "dead food, Ayurveda and the Mind
meat and fish, particularly pork, animal fats and animal
organ parts. Canned and artificial foods tend to be Tama-
sic. Excess intake of fats, oils, sugars and pastries is Tama-
sic. White sugar and white flour have a long-term Tama-
sic or clogging effect (though short term white sugar is
Rajasic). Food


 must be able to accept in his or her
own mind the spiritual perfection of mind and body as well as the spiritual
perfection of those injuries you look to pardon. In a word, it is love that is
the power that heals. Remember, the opposite of love is fear, and a belief in
fear is a belief in the second power of disease. Y ou are always reminded
that “Perfect love casteth out all fear,” and the root of all disease and injury
is fear; the fear of being separate from the one power of God.CAN YOU BE A HEALER? Anyone can become a healer who understands that he or she is merely a
channel through which perfect spiritual love can flow. When you are ill you
have disconnected from the capacity to heal yourself. Y ou have lost contact
with your healing source. Y our healing abilities will be found by rejoining
to the source. As a healer, you stay in touch with the whole, never falling
prey to the superstition of separateness, which causes the illness to take
hold in the first place. When you touch the illness of another with the
energy of spirit or the source, you activate the connection and facilitate the
healing process. In that sense, yes, you are a healer, even though you heal
no one. Y ou don’ t even need to understand the mechanics of this process. When you help another to become aware of the source from which healing
takes place, you not only facilitate healing but you act to help others
prevent future illness as well. I am convinced that you can indeed become an instrument of healing by
raising your ener gy field to the highest, most spiritual levels, which were
described in the first six chapters of this book. There I explained that God
does not heal disease, because disease is not accepted as a separate power. Rather, God is the one power of harmony. Be that power, live there, and you will yourself be bringing pardon to injury
in your life, and the lives of those you encounter who live in the illusion of
disease. Believe in this one power. This is not a miracle but simply the way
of things. As Saint Thomas Aquinas put it, “Miracles are signs not to them
that believe, but to them that disbelieve.”
SUGGESTIONS FOR SOWING P ARDON WHERE THERE IS
INJUR Y
Use your thoughts to keep your ener gy on healing rather than disease. It is
pretty common to place ener gy on what is wrong and what you don’ t want. Thoughts such as “This cold is going to get worse,” “There is nothing you
can do, it’ s the flu season and it’ s going around,” “Y ou have to get worse
before it will get any better,” are all ideas that will help you to manifest
what you don’ t want. A brief reminder here: you act on your thoughts, andthis goes for your body and the bodies of those around you. If your thoughts
are on what you don’ t want (disease) you will act upon those thoughts and
manifest more of what you don’ t want. Anytime you enter an ener gy field of injury or disease remind yourself that
you are bringing the radiant ener gy of spirit to that space. Stay focused on
that faster ener gy, make an ef fort to radiate it outward and in a surrounding
fashion, never buying into the lower ener gy of disease. I visited a young man in a hospital in Canada who had been in a serious
motorcycle accident and was lying comatose. Several of his friends asked if
I would visit him since he was a big fan of my writing and tapes and had
been unable to attend my presentation in T oronto due to his near fatal
accident several days prior to my visit. On my way to the airport I went to
see Anthony in the intensive care unit of the hospital. The nurses said there
was very little chance that he would survive his wounds. He was
surrounded by the ener gy of injury. The other patients on the ward were in
various states of total disrepair. Anthony lay there, twenty-five years old,
unconscious, and in a place where little hope for healing was being of fered. I spent one hour with Anthony, making every ef fort to be a channel through
which healing might flow. I stayed in deep conscious contact (through
meditation) with God, and visualized white light surrounding this young
man. When I left I had a strong knowing that Anthony would recover. Sure
enough, eighteen months later I was speaking at a convention and Anthony
appeared. He looked and sounded fit, and told us he was almost totally
recovered. When he addressed the group, at my request, he described
coming out of the coma and being told by the nurses of my visit. They said
I had prayed and seemed almost lost in my own bliss as I walked around his
bed during my visit. As you know, it was not I, this ego or my body, that had anything to do with
Anthony’ s recovery. I merely brought spiritual consciousness to his injury,
and in the great scheme of things Anthony now uses his own healing
journey as a metaphor for teaching others. The only thing I was totally
committed to in my visit was to stay in the highest ener gy pattern I could
and to refuse to give credibility to a second power called injury.Appr oach any experience of injury, whether it be in yourself or others, with
a mind-set of high hopes and possibilities for r elease fr om that injury
(pardon). Your thoughts must be on wholeness in order to make this visible
in your body. I believe no one knows enough to be a pessimist, and anyone
can be healed, even those in the absolutely lowest frequencies. I recall receiving a letter from a woman who had fallen into prostitution,
was a crack-cocaine addict, had lost almost all her normal weight, and was
a walking skeleton. At this low point she wandered into a drugstore one
morning and stole a tape from the revolving rack of self-improvement
cassettes. It happened to be one of my tapes and for some reason she went
home and listened to it. When I met her in person she agreed to appear on a national television
show to share her story. She described how from that lowest point in her life
she began to think vigorous healing thoughts, the same kinds of thoughts I
had recorded on the tape. She listened every day and gradually those
thoughts became her own and they literally transformed her injury into
health. Now, I receive a Christmas card each year with a picture of her with
her husband and two children along with a note relating the continued
success of her new business. When you can transcend your malaise and thoughts of impossible or
incurable, and replace them with the ener gy of spirit where all things are
possible, the material world responds and wholeness replaces visions of
doom and separateness. Deliver this higher ener gy thinking to even the
worst of circumstances and a spiritual solution is revealed. In summary, always think yes, it’ s possible, I can, I will, I am trusting God
totally, because all that is not good can’ t possibly be real, even if it exists in
the material world. Be continuously awar e of the times when you ar e trapped in ego
consciousness. At a gathering I attended on Maui led by Swami
Satchidananda, we discussed the dif ference between illness and wellness. He counseled us to look carefully at how these two words were spelled. “Illness,” he said, “begins with the letter i, and it is the source of all disease.The ego’ s belief in its separation from the perfection of God creates a
nonperfect state called illness. W ellness on the other hand,” he reminded us,
“begins with the letters w and e, indicating a sense of being connected to
God in all of God’ s perfection.” By staying in the we, rather than the I, you
stay in wellness and avoid illness. As you seek to bring pardon to the presence of injury be aware that the
presence of the injury is an indication of spiritual separation. Don’ t use this
as an opportunity to feel guilty, or weak, but to remind yourself to shift
away from your ego’ s sense of being separate from spirit. The moment that
you use your mind to see yourself as connected to spirit you will find
yourself feeling more loving, accepting, trusting and peaceful. These are the
signals to your body and to the existence of any injury that you are now
willing to be a channel through which the force of healing can flow. See the existence of injury in others as an opportunity for you to take
pardoning action. Rather than feeling repulsed or upset when you view an
injury allow your inner feelings to motivate you to action. What follows is a
true story sent to me by a reader who did precisely what I am suggesting
here. I have made changes only to protect the privacy of those involved. My co-workers and I attended a dinner meeting at a family restaurant
in town. W e were visiting at our table when a waitress asked us if we
wanted anything to drink. I looked up at the waitress, saw a pretty lady
and smiled at her. She smiled back and I about choked!!! Her teeth
were rotted, half were missing and those that were left were chipped
and bucked outward. She continued to smile and took our order as I
turned away from the awful sight. After she left I made a comment and
so did the others at my


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  and have
trouble staying asleep through the night, eating a snack of low-glycemic carbohydrates just before going to bed is
important. Progesterone cream should be applied one to three
minutes before this bedtime snack. Perhaps the easiest site for applying the cream is the inner
forearm. After the cream is applied, the two forearms should be rubbed together so the cream can be absorbed over a wide surface area. For people who suffer from tinnitus (ringing in
the ear) or who get traction (tension) headaches, I recommend
placing the cream on the back of the neck. Someone with a migraine headache may find that the headache is gone three to four minutes after applying the cream to the forearms and forehead. Avoid placing the cream over fatty areas, such as the
abdomen or inner thighs. The forearms, the back of the neck,
the cheeks, and the upper chest are better because in those
areas the skin is thin and there is a good blood supply. 124  |
ADRENALINE DOMINANCE
Eventually, some time after applying the cream, the level
of progesterone in the brain will be 20 times higher than
anywhere else. This affinity for brain tissue explains why
progesterone has such a marked effect on neurotransmitters
in the brain, and why it is so effective at reducing swelling
in traumatic brain injuries. Perhaps football players, who are subject to head injuries, should be using it routinely. Notably, the incredibly high levels of progesterone that
occur in the second and third trimesters during pregnancy
help the fetal brain to develop. I am hoping that some day
it will occur to neonatologists that they should be providing bio-identical progesterone to premature infants. Special Considerations When Using Progesterone
For the most part, progesterone cream is extremely well
tolerated. However, progesterone can significantly affect how
the body functions, and people tend to react to hormones
differently, so some people may experience side effects from
progesterone. In my experience, if side effects occur, they are usually temporary. A major benefit of bio-identical creams is
that it is easy to titrate the dose or change the area of application
and thus reduce or avoid side effects. Side effects may include:
• Headaches and/or dizziness (extremely rare)
• Acne (uncommon)
• Sleepiness (only when used orally)
• Menstrual spotting or heavier periods
• Nipple tenderness in women
In most cases, progesterone cream actually eliminates the
first three side effects listed. Women with migraine headaches
secondary to estrogen may find that their headache disappears |   125 MANA gINg Ex CESS  ADRENALINE
within minutes after using progesterone. In the rare cases
where headaches do occur as a side effect of progesterone, I
recommend either temporarily reducing the dose or applying
the cream on the inner ankle, which allows the progesterone
to attach to many receptor sites as it moves through the
bloodstream before reaching the head. Acne, which can be triggered by elevated testosterone,
often improves with progesterone because the progesterone
can lead to a decrease in testosterone production in women
who overproduce it. This is often seen in cases of polycystic
ovarian syndrome (PCOS). However, progesterone can also
downregulate into other hormones including testosterone, and
thus can cause acne. If this is the case, I would decrease the
dose or ask the patient to apply it at her ankle. This side effect
should eventually disappear. If the problem persists, obtaining
a prescription for spironolactone, 25–50 mg/day, may be
helpful. This drug can block the production of testosterone. Sleepiness or fatigue is rare as a side effect of progesterone
cream, but it is common with any type of oral progesterone,
including Prometrium, progesterone troches, and drops
placed under the tongue. This is because any form of oral
progesterone goes directly to the liver, where it converts into
allopregnanolone, which does cause fatigue. This is why
Prometrium is always prescribed at bedtime. With progesterone
in cream form, on the other hand, fatigue from hypoglycemia
is usually eliminated, since progesterone controls insulin. Because progesterone can block adrenaline, a person
starting on progesterone cream may experience a noticeable
loss of energy, especially if he or she has been “living on
adrenaline” (for example, those with a type A personality). If
thyroid levels are on the lower side of normal, excess adrenaline  126  |
ADRENALINE DOMINANCE
can sometimes mask the fatigue typically associated with
subclinical hypothyroidism. In this case, the person, when first
starting progesterone cream, can experience significant fatigue,
which can be eliminated by adding thyroid medication. In some people, the sudden drop in adrenaline has
a dramatic effect on the body comparable to the sudden
withdrawal from a psychoactive medication, and can cause
unpleasant side effects, such as uncontrollable crying. I have
seen this most often in people whose level of adrenaline—the
rage and anger hormone—was very high. The crying jag is most
likely an expression of relief and is a temporary phenomenon. Rarely, some people show an increase in adrenaline-like
symptoms such as palpitations, nervousness, and trouble
sleeping. The cause for this is unclear. It could be the body
responding to the sudden drop in adrenaline by increasing
the production of this hormone. Or it could be related to
progesterone blocking the insulin receptor sites of brain cells,
which in effect lowers the sugar level inside the brain cells,
causing the release of adrenaline to raise the sugar level. In
these cases, I recommend reducing the dose of progesterone
temporarily, allowing the body to acclimate to it more slowly,
and then gradually increasing the dose to an effective level. If menstrual spotting occurs when a woman starts using
progesterone cream, or if the menstrual flow is heavier, it is often
because the progesterone is bringing about healing of the uterus. These effects usually go away after several months. In some cases,
progesterone can initially downregulate into estradiol (one of
the three forms of estrogen), in which case the progesterone
dose may actually need to be increased to balance the increase
in estrogen. This side effect is more commonly seen when using
a low dose (2%) over-the-counter  progesterone cream. |   127 MANA gINg Ex CESS  ADRENALINE
Women trying to conceive may want to replicate the
hormonal pattern of the normal menstrual cycle, which means
not using the progesterone cream from day one to day ten of
their cycle. Because there are many progesterone receptor sites around
the nipples, some women may experience tenderness in this
area when first starting on progesterone cream. In these cases,
the dose can be cut in half until the discomfort disappears
and then returned to full dose. Progesterone causes apoptosis (death) of breast cancer
cells. For this reason, I consider progesterone beneficial for
women who have or have had breast cancer that is progesterone
receptor site positive. Most oncologists would probably disagree. However, their knowledge of progesterone is usually limited to
synthetic progestins, such as Provera (medroxyprogesterone),
which can cause the same side effects as estrogen: breast cancer,
blood clots, and weight gain. Bio-identical progesterone, which
behaves in the body quite differently from synthetic progestins,
has none of these side effects. Remarkably, the State of California has, for some reason,
decided that bio-identical progesterone causes cancer. This is in spite of the fact that in the 70 years of its existence it has
never been demonstrated to cause cancer. Ironically, estrogen
is a known cancer-causing chemical, yet it is injected into
animals to fatten them (even though injecting a carcinogenic substance into an animal for this purpose is illegal). SUPPLEMENTS FOR BRAIN HEALTH
All the hormones discussed in this book—adrenaline,
progesterone, cortisol, and insulin—significantly influence brain
activity. They have a strong effect on neurotransmitters in the  128  |
ADRENALINE DOMINANCE
brain, such as serotonin, GABA, dopamine, and acetylcholine. Neurotransmitters act as chemical messengers and are responsible
for how neurons (brain cells) communicate with one another. They influence memory, mood, alertness, and thinking. Every
single external stimulus perceived through touch, smell, vision,
taste, or hearing results in the release of neurotransmitters. All the hormones discussed in this book—
adrenaline, progesterone, cortisol, and
insulin—have a strong effect on neurotransmitters,
which are responsible for how brain cells
communicate with one another. Brain cell function is affected not only by these chemical
messengers but also by the membranes surrounding the brain
cells. The cell membrane acts as a barrier, or gateway, that
prevents certain harmful substances from entering the cell
and, at the same time, allows necessary compounds inside. As is true everywhere else in the body, the chemical
processes involved in brain function tend to run more smoothly
when things are in balance.


 but rather af fected only by what
their minds believed. Perhaps the very process of progress toward
enlightenment could be shown to increase man’ s ability to resist the
vicissitudes of existence, including illness. The Self had the capacity to change things in the world by merely
envisioning them; Love changed the world each time it replaced non-love.The entire scheme of civilization could be profoundly altered by focusing
this power of love at a very specific point. Whenever this happened, history
bifurcated down new roads. It now appeared that these crucial insights could not only be
communicated with the world but also visibly and irrefutably demonstrated. It seemed that the great tragedy of human life had always been that the
psyche is so easily deceived; discord and strife have been the inevitable
consequence of mankind’ s inability to distinguish the false from the true. But here was an answer to this fundamental dilemma, a way to
recontextualize the nature of consciousness itself and make explicable that
which otherwise could only be inferred. It was time to leave life in New Y ork, with its city apartment and home
on Long Island, for something more important. It was necessary to perfect
myself as an instrument. This necessitated leaving that world and
everything in it, replacing it with a reclusive life in a small town where the
next seven years were spent in meditation and study. Overpowering states of bliss returned unsought, and eventually, there
was the need to learn how to be in the Divine Presence and still function in
the world. The mind had lost track of what was happening in the world at
lar ge. In order to do research and writing, it was necessary to stop all
spiritual practice and focus on the world of form. Reading the newspaper
and watching television helped to catch up on the story of who was who,
the major events, and the nature of the current social dialogue. Exceptional subjective experiences of truth, which are the province of
the mystic who af fects all mankind by sending forth spiritual ener gy into
the collective consciousness, are not understandable by the majority of
mankind and are therefore of limited meaning except to other spiritual
seekers. This led to an ef fort to be ordinary, because just being ordinary in
itself is an expression of Divinity; the truth of one’ s real self can be
discovered through the pathway of everyday life. T o live with care and
kindness is all that is necessary. The rest reveals itself in due time. The
commonplace and God are not distinct. And so, after a long circular journey of the spirit, there was a return to
the most important work, which was to try to bring the Presence at least a
little closer to the grasp of as many fellow beings as possible. The Presence is silent and conveys a state of peace that is the space in
which and by which all is and has its existence and experience. It isinfinitely gentle and yet like a rock. W ith it, all fear disappears. Spiritual joy
occurs on a quiet level of inexplicable ecstasy. Because the experience of
time stops, there is no apprehension or regret, no pain or anticipation; the
source of joy is unending and ever -present. W ith no beginning or ending,
there is no loss or grief or desire. Nothing needs to be done; everything is
already perfect and complete. When time stops, all problems disappear; they are merely artifacts of a
point of perception. As the Presence prevails, there is no further
identification with the body or the mind. When the mind grows silent, the
thought “I Am” also disappears, and Pure A wareness shines forth to
illuminate what one is, was, and always will be, beyond all worlds and all
universes, beyond time, and therefore without beginning or end. People wonder, “How does one reach this state of awareness,” but few
follow the steps because they are so simple. First, the desire to reach that
state was intense. Then began the discipline to act with constant and
universal for giveness and gentleness, without exception. One has to be
compassionate towards everything, including one’ s own self and thoughts. Next came a willingness to hold desires in abeyance and surrender personal
will at every moment. As each thought, feeling, desire, or deed was
surrendered to God, the mind became progressively silent. At first, it
released whole stories and paragraphs, then ideas and concepts. As one lets
go of wanting to own these thoughts, they no longer reach such elaboration
and begin to fragment while only half formed. Finally, it was possible to
turn over the ener gy behind thought itself before it even became thought. The task of constant and unrelenting fixity of focus, allowing not even
a moment of distraction from meditation, continued while doing ordinary
activities. At first, this seemed very dif ficult, but as time went on, it became
habitual, automatic, requiring less and less ef fort, and finally, it was
ef fortless. The process is like a rocket leaving the earth. At first, it requires
enormous power, then less and less as it leaves the earth’ s gravitational
field, and finally, it moves through space under its own momentum. Suddenly, without warning, a shift in awareness occurred and the
Presence was there, unmistakable and all encompassing. There were a few
moments of apprehension as the self died, and then the absoluteness of the
Presence inspired a flash of awe. This breakthrough was spectacular, more
intense than anything before. It has no counterpart in ordinary experience.The profound shock was cushioned by the love that is with the Presence. W ithout the support and protection of that love, one would be annihilated. There followed a moment of terror as the ego clung to its existence,
fearing it would become nothingness. Instead, as it died, it was replaced by
the Self as Everythingness, the All in which everything is known and
obvious in its perfect expression of its own essence. W ith nonlocality came
the awareness that one is all that ever was or can be. One is total and
complete, beyond all identities, beyond all gender, beyond even humanness
itself. One need never again fear suf fering and death. What happens to the
body from this point is immaterial. At certain levels of spiritual awareness,
ailments of the body heal or spontaneously disappear. But in the absolute
state, such considerations are irrelevant. The body will run its predicted
course and then return from whence it came. It is a matter of no importance;
one is unaf fected. The body appears as an “it” rather than as a “me,” as
another object, like the furniture in a room. It may seem comical that people
still address the body as though it were the individual “you,” but there is no
way to explain this state of awareness to the unaware. It is best to just go on
about one’ s business and allow Providence to handle the social adjustments. However, as one reaches bliss, it is very dif ficult to conceal that state of
intense ecstasy. The world may be dazzled, and people may come from far
and wide to be in the accompanying aura. Spiritual seekers and the
spiritually curious may be attracted, as may be the very ill who are seeking
miracles. One may become a magnet and a source of joy to them. Commonly, there is a desire at this point to share this state with others and
to use it for the benefit of all. The ecstasy that accompanies this condition is not initially absolutely
stable; there are also moments of great agony. The most intense occur when
the state fluctuates and suddenly ceases for no apparent reason. These times
bring on periods of intense despair and a fear that one has been forsaken by
the Presence. These falls make the path arduous, and to surmount these
reversals requires great will. It finally becomes obvious that one must
transcend this level or constantly suf fer excruciating “descents from grace.”
The glory of ecstasy, then, has to be relinquished as one enters upon the
arduous task of transcending duality until one is beyond all opposites and
their conflicting pulls. But while it is one thing to happily give up the iron
chains of the ego, it is quite another to abandon the golden chains of ecstaticjoy. It feels as though one is giving up God, and a new level of fear arises,
never before anticipated. This is the final terror of absolute aloneness. T o the ego, the fear of nonexistence was formidable, and it drew back
from it repeatedly as it seemed to approach. The purpose of the agonies and
the dark nights of the soul then became apparent. They are so intolerable
that their exquisite pain spurs one on to the extreme ef fort required to
surmount them. When vacillation between heaven and hell becomes
unendurable, the desire for existence itself has to be surrendered. Only once
this is done may one finally move beyond the duality of Allness versus
nothingness, beyond existence versus nonexistence. This culmination of the
inner work is the most dif ficult phase, the ultimate watershed, where one is
starkly aware that the illusion of existence one transcends is irrevocable. There is no returning from this step, and this specter of irreversibility makes
this last barrier appear to be the most formidable choice of all. But, in fact, in this final apocalypse of the self, the dissolution of the
sole remaining duality of existence versus nonexistence—identity


 are being
prepared to be born into the same environmental conditions that surround
her—giving the infant a better chance of survival. That being said, is any parent ever truly “ready”? Yes and no. Ayurveda teaches us that we can prepare with as much attention and
intention as possible—but we cannot control the outcomes. Some of you
who are reading this may have been trying to conceive for months or years
already and are feeling more ready than you’ll ever be! Others may be
reading this after finding yourselves unexpectedly pregnant. You may be
excited or resentful (or perhaps teetering between the two! ), feeling that
you’re not ready, your career isn’ t ready, your relationship isn’ t ready. Perhaps you don’ t have a partner to parent with. It could be that you’ve
wanted to become pregnant for some time, yet now that it has happened
you’re grieving the life you’ll be leaving behind. Ayurvedic tradition says
that the soul of your baby comes when it is time, ready or not. This arrival
time is exactly what you need, no matter your situation—you are exactly
the parent that your little one needs, for the evolution of both of your souls’
journeys. Your life—who you are now and everything  about you—is what
your little one needs to experience. What we can do as conscious mamas is
to continue to refine. It is a journey that doesn’ t end, and I hope this book
guides you into becoming more of who you r eally  are, more healed and
more whole, so that you may hold the loving space for your little one to
blossom into their wholeness.Note:  My intention in this book is to be authentic to the ancient tradition
of Ayurveda, and I also hope to share the Ayurvedic approach to conception,
pregnancy, birth, and postpartum health in a way that feels relevant to
readers in our present day. To that end, I strongly encourage everyone who
picks up this book to read themselves into the teachings and practices of
Ayurveda in whatever way best reflects their own experience. I’ve
embraced the word mama  for my own experience, and it’ s a term I have
used in this book as a way of labeling the deeply binding and intimate role
we embark upon when bringing a tender new life into the world. Please
don’t hesitate to substitute whatever loving words and appropriate terms are
a fit for yourself and your own family. Years before conceiving my first baby, I began diving into Ayurveda’ s
teachings about preparing for pregnancy. I learned that there were dietary
and lifestyle recommendations, cleansing and nourishing routines, mantras
for conception, and even details of how to decorate the room. Love is in the
details, and I felt in my heart that the most beautiful way to invite a soul
into my womb would be to pay attention to all the details that have been
passed down for thousands of years through the traditions of yoga and
Ayurveda. While pregnant in 2019, I read every book that of fered a holistic
approach to pregnancy that I could get my hands on. As a first-time mama,
being pregnant and birthing a baby was the greatest mystery, the greatest
adventure I had ever embarked upon! I wanted to feel as prepared as
possible, as I felt that my preparedness would allow me to trust in the
process much more deeply. I was surprised to find that although many books talk about pregnancy,
and some books talk about building physical and mental health postpartum,
no books shared wisdom about preparing my mind and body, or guidance
about deeply connecting to my spiritual nature, before becoming pregnant.Many books touched on Ayurveda, but none of them overviewed the
entirety of Vedic science from preconception to the weeks postpartum. With my background and deep faith in Ayurveda’ s holistic approach to
health, I wanted more guidance from its ancient (and thus time-tested)
perspective. So I reached out to all the teachers I knew, researched online
and in books, and then put into practice everything that I learned. My
pregnancy was one of the most beautiful and nourishing times of my life! I
felt vibrant, like a shining temple that was housing the most special little
soul. I shared my experiences online throughout my pregnancy as well as
during my postpartum window. I wrote about the dif ferent lifestyle
practices I was applying to invite balance; I talked about the dif ferent herbs
I used to stay nourished; I of fered details about why a newly birthed mama
stays home for the first forty-two days with her little one. I was surprised by
the incredible interest and by the number of mamas who wrote to me
saying, “I wish I knew all these things when I was pregnant!” Hearing the
response of so many mamas moved me to make this wisdom more widely
accessible. All mamas should feel deeply cared for so that they in turn can
care for their little ones in such profound ways. My hope for this book is that it gives parents-to-be the tools to create
the ideal environment (internally and externally) to invite a soul into. I hope
that it may inspire even one family to nourish their little one with deeper
intention, and thus greater love. I pray it gives couples the tools to feel
empowered in their lifestyle choices throughout the childbearing year,
supporting the health and well-being of themselves and their babe. The
book of fers Ayurvedic wisdom about how to care for a mama postpartum,
so that she may grow, heal, and deepen in ways that she never knew
possible, along with guidance for the newborn mama about how to parent
with more awareness and how to use practical and natural solutions to
correct common newborn imbalances. I’d like to of fer my greatest appreciation to my mom and dad, who have
offered such a beautiful example of intention and love in their parenting. My heartfelt gratitude goes out to all the helpful mamas and mamas-to-bewho generously read dif ferent drafts of this book and of fered abundant
encouragement and helpful feedback. To Krsna Jivani, whose deep passion
about caring for mamas moved her to help me complete this book, I extend
thanks for her countless hours of editing, formatting, writing, meeting, and
cooking. You will find a beautiful short essay toward the end of chapter 6
with her wisdom regarding the postpartum window, as well as other bits of
her knowledge throughout the book. Thank you, Radhi Devlukia-Shetty,
whose encouragement while I was pregnant inspired me to start writing,
and who lovingly wrote the foreword that makes this book feel complete. And last, my appreciation to all of you reading. Thank you for wanting to
live and love with more intention. For wanting to nourish your little babes
in ways that will invite them to care more deeply for this world and all
beings that live here. The world needs more little ones who are raised like that…who are
loved like that. With love and deep gratitude,
Dhyana Masla
OceanofPDF.comTNote to the Reader
his is for all mamas. To the independent mamas, the single mamas, the mamas with
partners who are not involved, or maybe only partly involved. To the
surrogate mamas, to the mamas who conceived through methods such as
using a sperm donor or with their partners through in-vitro fertilization. To
the same-sex and queer mamas and the mamas whose support systems may
not include an opposite-sex partner but include parents, siblings,
community members, friends, children, doulas, and caregivers. This is for
you. This book is for all mamas, no matter what your life may look like, no
matter what your relationship may look like, no matter what your family
may look like, no matter the country you live in or the resources you have
or the color of your skin or the religion you follow. This is for you. You do not have to have the “perfect” situation in order to implement
conscious parenting, or conscious mothering. You do not have to implement
all or nothing. Take the pieces of knowledge in this book and apply what
resonates with you, what fits with your life, and what feels right. Use this
book as a starting point to dive into your own heart and find the place
within you that is full of deep meaning and intention, so that you can
approach your motherhood from that place, whatever that may look like for
you. You can do this with or without a partner, you can do this with a
support system of your own making, with whomever it is that you love and
cherish. You can do this on your own. The intention to mother with
awareness comes from your heart and your heart only. While Ayurveda
teaches certain rituals, routines, and recipes to promote health and wellness
throughout pregnancy and birth, you don’ t need permission from anyone
else, and you don’ t need a certain environment to look a certain way. Theknowledge and guidelines provided in this book are meant to inspire you to
connect more deeply to yourself. As mamas and pregnant mamas, we can get so wrapped up in wanting
everything to be perfect that we become extra hard on ourselves when
things don’ t work out the way we want them to or when our situations turn
out dif ferent from what we had envisioned. Even in those moments,
everything you learn in this


–64
essential oils for, 317
frequency, 244, 253
golden hour and, 151, 154
hypothyroidism and, 209
lactation herbs, 180, 199, 202, 212, 213, 263
list of essentials for, 241, 242
nipple soothing oil, 198
oversupply, 252–54, 317
partner ’s support during, 187
rasa dhatu nourishment during, 259–60
spitting up, 243–44, 252–54
transitioning from, 260–61
vata balancing in, 259–60
buttermilk, 98, 275
C
caffeine, 76, 272, 278
breast milk and, 249, 250, 251
conception and, 54, 57
in kapha, balancing, 28
in pitta imbalance, 25
sleep and, 207
thyroid and, 209
in vata imbalance, 20, 21, 124
calendula, 92, 181, 198, 199, 204, 263
cardamom
in baby formula, 264–65
black, roasted, 106
essential oil, 130, 136, 151, 153, 311, 314, 316, 317
Herbal Chewing Mix, 289–90
Hot Milk Tonic, 290–91
during labor, 153, 311, 315
for ojas building, 56, 69
for postpartum, 208, 282, 286, 291, 292–93, 296–97
powder, 215–16, 276, 277
during pregnancy, 87, 98
cashew milk, 131
cashews, 128, 276, 277, 284, 291–92
cassia oil, 310, 313celibacy, 94
ceremonies and rituals
for baby’ s five senses, 88–89
blessing way, 197–98
garbhadhana-samskara (conception), 59, 67–69
jata karma (birth), 168
nama karana samskara (name-giving), 234
newborn’ s welcome bath, 245
niskaraman samskara (welcoming baby), 220–21
postpartum, 184
simantonnayana (hair parting), 113
śosyantī homa (safe delivery), 138
cervix
dilation of, 147, 148, 162
incompetence of, 95
position and texture of, 64
“ripening” of, 144
cesarean birth, 211
belly wrapping and, 182
consent instructions, 136
ghee use and, 280
postpartum after, 213–16
chamomile, 100, 198, 210
in baths, 92, 199, 250
in ghee, 263
in teas, 208, 249, 283, 306, 307
See also  Roman chamomile
channels, 96, 112, 113, 211
Charaka Samhita,  68, 268, 272
chickpea flour, 247–48, 256
chitrak, 153, 179, 212, 315
chocolate chips, 298
choice
balance and, 16
conscious, 11–12, 37
ignorance in, 13
in responding, 226–29
sense control and, 40–41, 77
chyavanprash, 58, 99
cilantro, 284, 286, 295
cinnamon, 56, 76, 278
essential oil, 310, 313, 315
Hot Milk Tonic, 290–91
for postpartum, 215–16, 283, 286, 291–92, 293–94Tahini Cookies, 297–98
Warm Yam Smoothie, 292
circadian rhythms, 64
clary sage oil, 311, 314, 315, 316, 317, 319
cleanliness, 43, 75
in baby products, 255
in food preparation, 81, 270
cleanses, 54–55, 98
climate, 15–16, 21, 25, 28
clove, 56, 278, 282, 292–93, 296–97
essential oil, 310, 317
Herbal Chewing Mix, 213, 289–90
Hot Milk Tonic, 290–91
coconut, 215–16, 270, 289–90
flour, 298
milk, 247–48
oil, 254, 255, 285, 298, 310, 313, 320
sugar, 284, 293–94
water, 101, 107, 131, 156, 256, 275
colic, 249–50, 319
comfrey, 198, 199
communication
breastfeeding as, 258–59
conscious, 51
effective, 47–48
by newborns, 240–41
with newborns, 230–32, 236
compassion, 42, 75
ahimsa and, 37–38
in mothering, 229–30, 231
in postpartum, 194
self-knowledge and, 45
Sri Radha as embodiment of, 232
conception
Ayurvedic ideal, 31
building health prior to, 4
constitution at time of, 15
doshas and, 61, 84
menstrual cycle tracking and, 62–64
preparation for, 31–33
timing, 59
conditioned responses, 225–26, 231
conditioned worldview, 227
congestion, 27, 101, 271consciousness, 33–34
in childbearing, 1–2, 3–4
in embryo, 85
entering matter, 31
in marma therapy, 211
nourishing, 80
preconception, 36
uplifting, practices for, 42
constipation, 101–2
of newborns, 250–51
postpartum, 203–4, 209
relief from, 127, 317
contentment, 43–44
contractions
in active labor, 147
in early labor, 146–47
essential oils for, 315
massages between, 152
pitta support during, 156
planning for, 130, 131
position during, 159–60, 162
in pushing stage, 149
resting between, 129
stimulating, 127, 203
timing, 129, 157, 158–59
in transition stage, 148
vata support during, 151, 155
See also  Braxton-Hicks contractions
cooling breath ( sitali ), 26, 104, 107
copaiba oil, 311, 313, 314, 319
coriander, 179, 199
essential oil, 313
for postpartum, 281, 286, 289, 294–95
in teas, 55, 99, 202, 214, 288
cortical stimulation, reducing, 155
cortisol, 91
cradle cap, 254–55, 319
cravings, 85, 86, 275, 313
crowning, 124–25, 130, 149, 160, 162
crying, 2
colic and, 249–50
essential oils for, 319
postpartum, 211
reasons for, 238responding to, 235
cumin, 21, 56, 179, 275, 278
for postpartum, 199, 281, 286, 294–95
in teas, 55, 99, 202, 249, 288
cypress oil, 313, 316
D
dairy, raw, 260
dal
Iron-Rich Dal, 294
yellow split mung dal, 260, 274–75, 294, 295
dashamula, 197, 200. See also under  herbal teas
date sugar, 284, 298
dates, 56, 95, 99, 102, 127, 197, 260, 282, 297
Almond Date Shake, 291
Almond-Date Laddus, 215–16
Dry-Fruit Laddus, 276
Nourishing Oatmeal, 293–94
during pregnancy, 127, 128, 152, 273
Warm Yam Smoothie, 292
decision-making, 11, 14, 37
depression, 76


 as a consequence of what we have become. Thus, every spiritual
aspirant serves the world. The Self is the awareness—its source, its completion, its totality, its
fulfillment, and its essence. It is the Reality of Reality, the Oneness and
Allness of Identity. It is the ultimate “I-ness” of consciousness itself as the
manifestation of the unmanifest. Thus, only can the indescribable be
described. There is an invisible, all-encompassing energy field of love that
surrounds every one. Therein resides the higher Self or spirit through which
the individuals, in varying degrees of consciousness, contact awareness or,
unfortunately, may be cut of f from it altogether.The straightest way to spiritual evolution and advanced states of
consciousness is via the field of consciousness itself, which is the nonlinear
Radiance of Divine Energy that is the substrate of all that exists. The
condition of enlightenment is the state of pure Radiance that shines forth as
the Presence/Self. Life is the radiance of God made manifest, as the universe expressed
through evolutio n. We are both the product and the witness of Creation as a
continuous, eternal process. All that is truly of God brings peace, harmony, and love and is devoid of
all forms of negativity. Spiritual ly aware persons realize that they can only
carry the message, for it is the inner truth that is the teacher. The ultimate source of existence has no cause nor does it have a
beginning or an end. The closes t appropriate description is conveyed by the
terms “foreverne ss” or “alwaysness.” This unique quality is forever present
and available as a major subjective quality of the Reality of enlightenment. Beyond the level of 500, material possessions and worldly needs become
irrelevant, which is why true teachers neither seek nor desire material gain.All things are in a state of silen t rejoicing that their consciousness is an
experience of Divinity. Unique to all things is a still, ever-present gratitude
that they have been granted the gift of experiencing the presence of God. This gratitude is the form in which worship is expressed. All that is created
and has existence shares in reflecting the glory of God. There is absolu tely nothing in ordinary human experience to compare
with the joy of the Presence of the Love of God. No sacrifice is too great,
nor ef fort too much, in order to realize that Presence. Identification solely with the content of consciousness accounts for the
experience of self as limited. In contrast, to identify with consciousness
itself is to know that one’s actual self is unlimited. When circumscribed
self-identifications have been surmounted so that the sense of self is
identified as consciousness itself, the condition is called “enlightened.”
Every thing and every event is a manifestation of the totality of All That
Is, just as it is at any given moment. Once seen in its totality, everything is
perfect at all times and nothing needs an external cause to change it in any
way. What does the Self feel like? It is central, solid, profound, still,
immutable, nonlocal, diffuse, all encompassing, peaceful, tranquil,comfortable, secure, emotionless joy, infinite lovingness, protection,
closeness, safety, complete fulfillment, and ultra-familiar. The Self is Self-aware beyond the senses. Divinity shines forth as a
massive revelati on. Its obviousness is stark and forceful as a radiance. Its
essence is certainty and finalit y, totality and completeness. All searches
have ended. The Presence of God as Love is self-revealing as the duality of
perception ceases as a consequence of surrendering positionalities. Love is
therefore the doorway between the linear and the nonlinear domains. It is
the grand avenue to the discovery of God. From the viewpoint of enlighte nment, one might say that the linear is
observed from the context of the nonlinear. To put it differently, existence is
the manifestation of Divinity as form. In and of itself, the universe is
therefore harml ess. The viewpoint from enlightenment transcends the
experiencer, the observer, the witness, and even awareness itself. There is no division between Creator and that which is created. All is
self-creating as the manifestatio n of the mind of God. This great awareness
characterizes the consciousness level of the 700s on the Map of
Consciousness, where Self is All That Is. Because the unive rse is self-
evolving and self-fulfilling, no intervention is necessary. All is in perfect
balance and harmony.The Profound Peace prevails in the Silence, which marks the ending of
the experience of time. The illusion of time precludes Peac e in that it
occasions an expectation of a feeling of loss or anticipation. All experience is thus simultane ously that of content (perception, images,
thoughts, feeling s, etc.) illuminated by the nonlinear field of context (the
light of conscio usness/awareness).... It is critical to differentiate the
substrate infinite energy field of consciousness/awareness itself (cal. 600
and above) from its limited linear mental content (e.g., thoughts, images,
feelings, and memories). God is All Present, simultaneously as manifest and unmanifes t, as void
and Allness, as visible and invisible, as the potential and the actual, as the
expressed and the unexpressed. The mercy of God is infinite and unconditional. True happiness arises from the nonlinear. With relinquishment of
dependence on the experiencer for pleasure and happiness, one discovers
that the source of happiness is one’s own existence, and the realization of
the Self is happiness itself.To cease  identif ying the experiencer as the reality of oneself is a major
transition from dualistic content  to nondualistic context, and therefore, from
self to Self. Because the ego deals in form and definition, it cannot compre hend the
Self—which is beyond all form, but without form would not appear to exist. In Reality, there is neither subject nor object; therefore, there is no
relationship to be explained. The ultimate awareness and knowingness in the Presence of God is
Peace. That Peace proclaims infinite safety and preservation with infinite
protection. No suf fering is even possible. Truth is radical subjectivity. With the collapse of the illusions of duality
—including the supposed “realit y” of a separate “self”—there remains only
the state of the Infinite “I,” which is the manifestation of the Unmanifest as
the Self. Complete surren der to God unveils the Truth. Nothing is hidden; only the
ego is blind. Reality lies just beyond the mind. Out of the fear of becoming
nothing, consciousness denies its only reality that it is everything—the
infinite, everlasting Allness out of which existence itself arises.In contr ast to the ego’s perception of God, the Absolute Reality of the
Self is the manifestation of God as the very core of one’s existence. The
love of the Presence is ultrapersonal and experienced as infinite peace,
infinite security, and the safety of foreverness so that there is no imaginary
“end” to fear. The God of the Presence imbues the joy of completion. Love
is not a “quality” of God but is God’ s very essence. Just as the successful mountain climber relies on basic tools plus a map, a
guide, and the experience of others, the seeker of Truth relies on the
accumulated wisdom and verifia ble reality, which is knowable by the actual
process of Realization itself. It is this specific condition of Realization that
is the true teacher and the Source of the teachings of the sage. The Realization of the Presence of Divinity unfolds of its own when the
ego and its perceptual positionalities are surrendered. Whether one linguistically considers God to be called “Rama,”
“Brahma,” or “Allah” is really irrelevant —God is not limited by any
positionality or ascribable qualities. Likewise, God is not subject to the
duality of either/or, which would have to be the basis of any favoritism. The realization that we are the source of our happiness, and that we can
create it at any second, gives  us a sense of completion. The sense ofcompletion runs concomitantly with the experience of life, so it can be cut
off at any second yet still feel complete. The true Self is invisible and has no characteristics by which it can be
judged. It has no describable qualities, nor can it be the subject of any
adjectives at all. The Self merely is and is beyond verbs, adverbs, and
adjectives. It does not even “do” anything. Exceptional subjective experiences of truth, which are the province of the
mystic, affect all mankind by sending forth spiritual energy into the
collective consciousness. Realization is not a “gain” or an accomplishment, nor is it something that
is “given” as a reward for being good—these are all notions from
childhood. God is immutable and cannot be manipulated into granting
favors, or seduced by bargaining or adulation. Worship benefits the
worshipper by reinforcing commitment and inspiration. God is still, silent,
and unmoving. To know  that the Self is context and that, in contrast, the self is content is
already a huge leap forward. The naïve seeker merely keeps reshuffling the
content. The Self is beyond, yet innate in, all form—