. I burned my hand with at least second degree burns. It was very painful, to say the least
Then I remembered that some weeks earlier I had stored away a bottle containing urine. I got that old urine from the bottle and covered my burns with it. The pains soon left. A few hours later, My hand looked and felt as if nothing had happened to it. No blisters, no scars, no redness. The effectiveness of this simple but powerful liquid is amazing. Mr. M. Florida
If it is of interest to you for any research purposes, I nearly died from the reactions of several
strong antibiotics administered over several months of lung infections. I have been hospitalized
three times in the past year for the resulting gastro-intestinal problems created by the medication. After the most recent hospital stay, I refused to continue with the medication. Most of the problems began to clear up within a few days. However, my rectal bleeding from colitis and internal hemorrhoids continued. In the meantime a friend told me that in the Tennessee Hills, where he was raised, urine enemas
were used for similar problems. On July31, 1988, I began using urine for daily enemas. By the end of the following week, the bleeding had stopped completely, and as of this date
(September25, 1988), I have not passed a single drop of blood. 55 NOTHING UNSCIENTIFIC ABOUT URINE THERAPY
Dr. B.V. Khare
How does it feel to be an allopathic expert promoting urine therapy? I feel great! Many doctors know about it but they feel inhibited because of many reasons:
they don't have experience; they feel scared that if people really start doing it and remain healthy
their practices will go down, etc.. I have given more than 200 lectures all over India and when I gave a lecture at Mumbai Rotary
Club, the doctors present there told me to stop promoting it because they were having a slack
season. They were afraid if I promoted urine therapy with greater enthusiasm the number of
patients attending dispensaries would be further reduced. How do others in the medical fraternity react to this? Some were curious to know more about it and some were sceptical about its value. Many of them
reacted favourably and started sending patients to me with chits for consultation on auto-urine
therapy. You will be surprised to know that I treated with auto-urine therapy(AUT) many doctors
too and they were cured of their ailments. But when asked to give me a certificate that they had
such a remarkable result, they refused for obvious reasons. How do you tackle people who may tell you that your are unscientific? There is nothing unscientific about it. Mr. Moraji Desai, the former Prime Minister of India, was
using this remedy for years and he lived for almost a hundred years bouncing with good health. In fact, I got an invitation to give a talk at the Rotary Meeting on alternative therapy four or five
years ago just because the doctors who were under my treatment showed no signs of aging and
they insisted that I should be invited to talk to the general public. Many people are working all over the world and doing research on this. The Dean of J.J.Hospital is keen that I should start research on this project And I have given my
consent. We should start some work in the next 2 to 3 months. Is there any scientific research in this regard? Or some documented evidence? There is a lot of scientific research and documented evidence on auto-urine therapy. The Italian surgeon Stanislau R Burzynski, now settled in America, separated anti-neoplastin
from human urine and showed remarkable results in the treatment of cancer. But the cost of
treatment was in lakhs.The other substance found in large quantities in the urine is called
dehydroepiandrosterone (DHEA). It is a hormone related to testesterone. This, as research
showed, has anti-aging, anti-cancer, and anti-obesity properties. There is also lots of research on
urea. When recycled by mouth, it is converted into essential amino acid. In what otherwise-incurable diseases do you find urine therapy effective? I have personally treated many patients with allergies, especially asthma, which have been cured. The other condition on which AUT has effect is chronic amoeobic dysentery which is really a
problem in India. Chronic constipation, which is also a common thing in old age, gets cured in a
few months. Some cases of cancer have got cured, but one cannot say that all cases can get
well. This mainly depends on the stage of the disease. For common troubles like skin diseases,
cold, cough, bronchitis, viral fever and pyorrhoea, it is really a boon. How did you get interested in this therapy? I read a book in 1975 called "Manav Mootra" by Ravjibhai Patel. It gave me an impetus to treat a
case of Hodgkin's disease with high grade cancer. The patient was supposed to be a gone case. But with auto urine therapy, this man is still perfectly all right.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Multiple sclerosis, heart conditions, cataracts, colitis, aids, lupus,
rheumatoid arthritis, cancer, hepatitis, hyperactivity, pancreatic
insufficiency, psoriasis, eczema, diabetes, herpes, mononucleosis, adrenal
failure, allergies and so many other ailments have been relieved through
use of this therapy. After you overcome your negative response to becoming a practitioner,
you will realize that something big is going on, and if you are searching for
health, this is an area to investigate seriously for this is where it is. 30 There are numerous reports and double blind studies which go back to the
turn of the century supporting the efficacy of using urine for health. The medical research done to date on urine indicates that it is completely
sterile. It only becomes contaminated once leaving the body. Urine is a by-product of blood filtration, not waste filtration. Urine contains compounds that are specific to each individual personally. It is antibacterial, antifungal, antiviral, antineoplastic (anticancer),
anticonvulsive, and antispasmodic. It is totally non-toxic. With research that could fill volumes, you may be wondering why you
haven't heard of this before. Well, urine is abundant (everyone supply is unlimited), it's free,
It can't be controlled by the FDA and the AMA. Understood. Ka Ching. How do we become a practitioner. 1 }. Use your own urine in a homeopathic fashion. First, collect midstream urine in a clean cup or container. Do not use plastic. Glass, china, porcelain, bone, gourd, silver or gold is favorable. This should be a clean catch, meaning the genital area
(important for women in particular) has been cleaned beforehand. To 1/6 ounce of distilled water in sterile bottle, add 2 drops of fresh urine. Cap and shake 40 I 50 times. Take one drop of this mix and add to another
1/6 ounce of distilled water and shake40 I 50 times. Then one drop of mix & add to 1/6 oz. of 86 proof vodka as a preservative. Place a few drops under the tongue hourly until there is an improvement or
exacerbation of symptoms. As improvement progresses, lengthen the
interval between treatments. After 3 days, suspend treatment to avoid pushing the immune system. Treatment is resumed if progress remains static or relapse occurs. 2}. Use fresh urine drops direct. For some cases, sub*lingual drops work well. (Should always use fresh urine immediately upon collection. You should not boil or dilute the urine in any way for internal use. For external use you may boil off 75% of liquid leaving 25%
Concentrated for massaging only. Start by taking 1-5 drops of morning urine on the first day. On the second day, take 5-10 drops in the morning. On the third day, take 10-15 drops in the morning,
and the same amounts in the evening before you go to bed. 31 Once you feel accustomed to the therapy,
gradually increase the amount as needed for obtaining results for your
condition. Build up to being capable to drink direct from glass after
expelling. Build up to being capable to drink direct from glass after expelling. You will learn to adjust the amount you need by observing your reactions. You may find that you'll work up to drinking an ounce or two at a time. Later after a while you will be a full time practitioner and consume as
natural as your everyday consumption of water. You will find that once you become a practitioner, every drop of liquid or
every once of food consumed will be a different taste within minutes. It is my belief that your intake of foods and liquids will change to the better
for your health quickly. Dr. David G. Williams, Alternative Newsletter, August, 1994:
"Several months ago I watched the movie Alive. It's the true story of a South American soccer team whose airplane
crashed in snow-capped mountains in the dead of winter. The team
was stranded for a couple months and survived only by eating the
flesh of those who had died either during the crash or later from
injuries. A portion of the movie focused on two individuals whose
initial wounds progressed into serious infections. Knowing no way to treat these two, the survivors could only attempt
to comfort them. Eventually the infection


 Milk, however, agrees
better with starch meals. Coffee and tea should always be
taken black, never with cream, although a small amount of
sweetening will do no harm. “The proper use of eggs was another interesting and bene-
ficial thing that came to my attention while dwelling in the
Lamasery. The Lamas would not eat whole eggs unless
they were engaged in hard manual labor; then they might eat
one, medium-boiled. However, they did indulge to a very great
extent in raw egg yolks, discarding the white part. Before I
learned better it seemed a waste of perfectly good food to
throw the cooked whites to the chickens, but now I know that
—26—no one should eat the whites of eggs unless he is doing hard
manual labor; the egg whites are used only by the muscles. “Although I had always been aware of the fact that egg
yolks were particularly good for one, it wasn’t until after I
arrived at the Lamasery and had an opportunity to talk with
an old Austrian chemist that I learned their true value. Then
I was amazed to find out that just common hen eggs contain
at least half of the sixteen elements required by the brain,
nerves, blood, and tissues. It is true that these elements are
only needed in small quantities, but they must be included in
the diet if one is to be exceptionally robust and healthy, both
mentally and physically. “There is one thing more of great importance that I learned
from the Lamas. They taught me to eat, not slowly for its own
sake, but so that I might masticate my food more thoroughly. Their bread is tough and it takes good chewing to reduce it to
a liquid before swallowing it, but this I learned to do. “Everything one eats should be ‘digested,’ so to speak, in the
mouth before allowing it to enter the stomach. Starches,
particularly, must be digested in the mouth. Unless they first
are thoroughly mixed with saliva they literally are dynamite
when they get to the stomach. “While one can do with little mastication of protein foods,
such as meat, fish, and fowl, it is a sensible thing to chew
them well anyhow. More nourishment can be obtained from
food when it is thoroughly masticated. This necessitates less
food, and often the amount can be reduced by one-half. “Many things which I had casually taken for granted before
entering the Lamasery seemed shocking when I left it two
years later. One of the first things I noted upon arriving in
one of the larger cities in India was the prodigious amount of
food consumed by everyone who could afford to do so. I have
seen one man eat a quantity of food at a meal sufficient to
feed four hard-working Lamas and keep them alive and thriv-
ing. Providing, of course, that the Lamas would put that
variety of food in their stomachs, which they would not do. “Variety was another thing which appalled me. Having
been in the habit of eating but one or two foods at a meal, it
amazed me to count 23 varieties of food one evening on my
host’s table. No wonder that the English and the Americans
have such miserable stomachs and such damnably poor health. They seem to know nothing whatsoever about the kind of food
they should eat for health and strength. —277—“Just the other evening I had dinner with a very learned
man. He was an educator and quite an intellectual. He calmly
stated, while we waited to be served, that in a few short years
the human race could become really worthwhile providing his
ideas were thoroughly carried out. This man was an excellent
dictator type, and I was quite impressed by his knowledge, his
original ideas, and his ability to express himself. But when 1
saw this man’s selection of food at the dinner table my opinion
of him changed. It was the most atrocious combination of
nutritive TNT I ever saw. I thought, if I could only give him
some simple ideas about food he could become a really worth-
while force for good in the world in a few short weeks. “The right food, the right combinations of foods, the right
amount of food, and the right method of eating food combines
to do great things for one. It will enable one to put on weight
if he is underweight, and to reduce if he is overweight. There
are many other things of a different character that I should
like to tell you tonight but we haven’t time. Keep in mind
these five things:
(1) “Never eat starch and meat at the same meal; although
if you are strong and healthy it need not cause you too
much concern now. (2) “If coffee bothers you, drink it black, using no mill or
cream. If it bothers you then, discontinue its use. (8) “Chew your food to a liquid and cut down on the amount
as much as possible. (4) “By all means and before all else eat raw egg yolks once
a day, every day, Take them at meal times but not with
the meals; rather just before or just after. (5) “Reduce the varieties of food to a minimum. If one is
really hungry before he starts eating, the tendency to
desire many different foods is lost in hunger.”
—28—The Eye of Revelation
PART FOUR
Colonel Bradford was speaking before the ‘“‘Himalaya Club”
for the last time before leaving on a tour of the United States
and a visit to his native England. He had selected for his
subject the things that help youthify a man, regardless of
whether or not he practices Rite Number Six. As the Colonel
spoke he seemed to be keener, more alert and vigorous and
virile than ever before. Upon his return from the Lamasery
he had struck me as the acme of perfection; yet since then he
had kept right on improving, and even now was making new
gains constantly. “There are several things I want to talk about tonight,”
began the Colonel, “which I am sure will interest you. The
first of them is the human voice. Do you realize that when
one has made a study of men’s voices he can tell instantly how
much masculine vitality a man possesses just by hearing him
speak? You have all heard the shrill, piping voice of an old
man. Well, when a man’s voice begins to take on that high
pitch he is in a very deplorable condition. Let me explain. “The Vortex at the base of the neck has power over the vocal
cords. This Vortex and the one below in the sex center are
directly connected. Of course, all the Vortexes have a common
connection, but these two are geared together, as it were. What affects one affects the other, so that when a man’s voice
is high his manly vitality is low. “Now all that is necessary to speed up these two Vortexes,
along with the others, is to practice the Five Rites. However,
one does not have to wait until these Vortexes are increased
in speed by the use of the Five Rites, but can raise their speed
of vibration with a special method that works very well. This
particular practice is easy. It consists in simply putting forth
an effort to keep the voice low; not allowing it to become high,
shrill, or piping. Listen to men with good low voices and be-
come conscious of how a real man’s voice sounds. Then when-
ever you talk, keep the voice down to the masculine pitch as
much as possible. “Real old men will find this to be quite a little task; but it
brings results. The first thing you know the lowered voice
will speed up the Vortex in the base of the throat. That will
—29—speed up the Vortex in the sex center, which will improve the
man in masculine energy, and this again will cause the Vortex
in the throat to speed up. The adolescent boy whose voice is
changing is experiencing the same thing. The Two Vortexes
are speeding up. In this case it is usually caused by the Vortex
in the procreative center being speeded up by nature. But
anything that will speed up the Vortex in the throat will cause
its companion Vortex immediately below to increase speed. “There are a number of young men who are robust and
virile now who will not remain that way long. This is due to
the fact that their particular voice, for several reasons which
1 haven’t the time to explain now, never came down to the
masculine pitch. But these young men, as well as the old ones,
can definitely get results of a very wonderful nature by con-
sciously lowering their voices. In the young men it will mean
prolonged virility; in the older men, renewed virility. “Some time ago I came across a quite splendid voice exer-
cise. Like all other potent things it is very simple. Whenever
you are by yourself or where there is sufficient noise to drown
your voice so that you will not annoy others, practice saying
in low masculine voice, partly through the nose;
‘Me—me—me—me—me.’
“Repeat it time and again. When you get it down quite low,
try it in a small room, like the bath


, poetically sums up the 15th verse of the T ao in this way:
How can a man’ s life keep its course
If he will not let it flow? Those who flow as life flows know
They need no other for ce:
They feel no wear, they feel no tear,
They need no mending, no r epair. Great advice for living an unhurried life.Do the T ao Now
Set this book down right now. Take ten minutes to sit quietly while
contemplating all that you have and all that is flowing into your life on a
Divinely orches trated timetable. Be at peace and give thanks for what is
allowing your life to unfold so perfe ctly. Let go of all other hurried
thoughts. OceanofPDF.com16th Verse
Become totally empty. Let your heart be at peace. Amidst the rush of worldly comings and goings,
observe how endings become beginnings. Things flourish, each by each,
only to r eturn to the Sour ce... to what is and what is to be. To return to the r oot is to find peace. To find peace is to fulfill one’ s destiny. To fulfill one’ s destiny is to be constant. To know the constant is called insight. Not knowing this cycle
leads to eternal disaster. Knowing the constant gives perspective. This perspective is impartial. Impartiality is the highest nobility;
the highest nobility is Divine. Being Divine, you will be at one with the T ao. Being at one with the T ao is eternal. This way is everlasting,
not endanger ed by physical death.OceanofPDF.comLiving with
Constancy
The 16th verse of the Tao Te Ching describes the value of being
supremely conscious of the constant cycle of all. Rather than viewing
change as a disruptive, unwante d occurrence, you can choose to view the
variances in your world as valuable influences in the cycle of a Tao-
centered existence. When you see change as the only constant there really is, you start to
recognize it as an expression of ongoing life that’s a welcome clue to your
own purpose and meaning. In this way, you’re returned to the experience of
your Source and the peace of an impartial perspective. Begin this process
by alteri ng your ego-based thoughts and letting yourself feel the bliss of
being at one with the Tao. Then become an acute observer of how your
world really works, and allow yourself to be in harmony with the cyclical
nature of all living things. There’ s an immutable cycle of “no life, life, no life” that we’re part of. All
things come, and then they go. Life materializes in a variety of forms—it’ s
here, and then at some point it ends in what we call death. This coming and
going might seem to be a temporary condition, but it’s actually the ultimate
constant because it never ceases. Embrace this nature of cyclical change
and you’ll thrive. An ending may feel like a reason to mourn, whether it be the closing of a
phase in your life, the compl etion of a project, the termination  of a
relationship, or death itself. But Lao-tzu invites you to realiz e that after
things flourish, they “return to the Source... to what is and what is to be.”
The constancy of the cycles of life is an opportunity to return to your root,
where what is and what is to be are located. The ultimate place of peace and
enlightenment is in this continu ous return to the nameless,  placeless site of
your origination. Lao-tzu tells you that a sense of inner peace comes with returning to the
Source, where all cycles begin and end. This is the fulfillment of your ownpersonal destiny; that is, you’re here to know and be the Tao, the constant
beyond the comings and goings of life. You’ve been in many bodies
already, and you’re in a new one every day. You’ve been in and out of many
relationships, yet the eternal you survives despite transitions from
beginnings back into endings. You’re now being urged to know yourself as
a physical creation and as a piece of the everlasting T ao. The Tao that animates all existences, including your own, is totally
impartial. It plays no favorites: It brings winter regardless of whether you
want it or not. It sends those you love on to other people and then back,
irrespective of your desires to have it otherwise. All of life must return to it;
there are no exceptions or apologies. When you’re unaware of this steadying influence, you attach to one
element of one cycle in life, leading to what Lao-tzu calls “eternal disaster.”
When one person leaves you, it feels like the end of the world. When a
business venture  fails, you flunk out of school, or you have a painful illness
or injury, you feel depressed. If you get trapped in these emotio nal endings,
you’re not permitting them to also be a natural part of life, leading you to
feel disconnecte d from your Source. You become stuck in the “rush of
worldly comings and goings,” unable to remember the constancy where
“endings become beginnings.”
The reality is that beginnings are often disguised as painful endings. So
when you know that there’ s a constant beyond the present moment’ s
disappointment, you can sense that “this too shall pass”—it always has and
always will. When you change the way you look at things, the things you
look at change! This is what Lao-tzu seems to be telling you in this 16th chapter of the
Tao Te Ching:
Take time to be an impartial observer of life, particularly when an
ending is causing despair. Remind yoursel f that your Sour ce is at work within this event, and then
make a decision to connect to that Source with your thoughts. All endings
are part of the cyclical process; you’re merely returning to a life of
constancy, which Lao-tzu taught in this passage. You don’t have  to learn
anything new, change any behavior, or adopt any new strategies—just thinkabout the word return, and take comfort in the ever-constant Tao, which
brings peace to despair. The Tao never leaves or disappoint s, and it is
always impartial. Wherever you are in the emotional cycle, you’re not being
judged. Rather, you’re learning to be in all phases, free of judgment and
living with constancy. Write these words and post them in a conspicuous place in your living
envir onment: This too shall pass. This phrase will remind you that change is the only constant in life. Everything you notice is in a cycle of coming and going. Everything! There
are no exceptions. Know this and let your thoughts flow in the constancy of
change. This is the root, the Source of all cyclical happenings. It is perfect. It is Divine. It is something you can totally rely upon. It brings spring
flowers, it brings the aging process, it brings rebirth, it brings new
relationships—it is the Tao and it is constant. Return to it and experience
your eternal essence here and now, in the temporary container you call your
body and all of its dramas. This too shall pass... you can count on it! Do the T ao Now
Dedicate a day to consciously seeking situations to practice impartially
observing endin gs as beginnings, challenging yourself to find a specific
number by noon. Begin in the morning by being aware that the end of
asleep is the beginning of awake. Break your waking time into sections,
noticing without  judging the endings that make space for begin nings. Start
to consciously live with constancy by opening your mind to the fact that
change is the only certain thing. Remember to include all of your feelings in
its cycle—impartially observing sad, for instance, permits its natural ending
to transform to a beginning. Y ou’re doing the T ao! OceanofPDF.com17th Verse
With the gr eatest leader above them,
people bar ely know one exists. Next comes one whom they love and praise. Next comes one whom they fear. Next comes one whom they despise and defy. When a leader trusts no one,
no one trusts him. The gr eat leader speaks little. He never speaks car elessly. He works without self-inter est
and leaves no trace. When all is finished, the people say,
“We did it ourselves.”
OceanofPDF.comLiving as an
Enlightened Leader
To reflect the lesson in this verse of the Tao Te Ching means  changing
how you see authority—which means viewing great or enlightened leaders
as those  who don’t actually lead anyone! Through the perspective of the
Tao, such individuals create an environment where everyone feels that they
have a personal responsibility to, and are a part of, the process. By adopting
this model of an enlightened leader, you’ll be more than likely to alter the
ways you criticize and admire captains of industry, government,  or religion,
as well as the way you guide others. The advice in this 17th verse is directed toward leaders of all kinds; in
fact, you can personalize it by substituting the words parent or teacher for
leader. Examine the ways you view your own tactics, and then make the
changes that are necessary in order to be someone who makes an
enlightening difference in the lives of others. First, you must  stay in the
background


its	weaver. “Now,	what	would	happen	if	you	cut	that	tiny,	nearly	invisible	thread?”	asked
Baba. “She’d	be	cut	off	from	all	her	hard	work.”
“That’s	true,”	I	said,	holding	up	my	hand	with	the	invisible	string	in	it. “But
this	string	doesn’t	lead	anywhere.”“Oh,	yes	it	does,”	said	Baba. “Your	soul	has	woven	that	string. It	leads	to
what	you	want. Stay	connected	to	your	soul	and	you	will	find,	step	by	step,
that	you	are	being	led	to	your	deepest	desires. But	if	you	cut	the	string,	it
leads	nowhere.”
W
HAT
	I	L
EARNED
I	knew	what	Baba	meant	about	the	spiderweb,	but	it	took	a	long	while	to
figure	out	how	my	invisible	string	worked. Like	getting	a	car. Baba	knew	that
I	would	have	to	wait	a	few	years,	take	driving	lessons,	pass	my	test,	and	then
hope	that	my	father	would	help	me	buy	my	own	car. These	steps	followed	one
upon	the	other. Each	step	was	necessary,	and	each	unfolded	in	its	own	time. So	following	the	thread	was	no	problem. Let’s	take	it	a	bit	further. What	about	wishes	that	are	much	harder	to	make
come	true? In	my	family	there	was	an	impossible	dream	that	changed
everybody’s	life,	and	I	will	tell	you	its	story	to	illustrate	how	amazing	a	thread
can	be. Many	years	ago	there	was	a	young	man	from	India	who	wanted	more	than
anything	to	be	a	doctor. He	went	to	school	and	got	his	degree,	but	then	a	war
came	along,	he	went	into	the	army,	and	there	was	no	way	for	him	to	finish	his
studies. As	it	happened,	the	young	man	was	assigned	as	an	aide	to	the	most	important
official	in	the	country,	the	British	viceroy	of	India. When	the	war	was	over,
the	viceroy,	who	had	ruled	over	millions	of	people,	turned	to	his	aide	and
said,	“You’ve	done	me	good	service. Is	there	anything	I	can	do	for	you? Just
ask.”
Without	hesitation	the	young	man	spoke	up. He	wanted	to	be	trained	in
advanced	medicine	alongside	the	British	doctors,	he	said. The	viceroy	granted
him	his	wish,	but	when	he	got	to	the	training	hospital,	everyone	ignored	this
quiet	Indian	who	didn’t	even	belong	there. Day	after	day	he	studied	hard. He
knew	the	answers	to
	every	question,	but	he	was	never	called	on. One	day	the	medical	students	were	trailing	behind	one	of	the	most	famous
British	doctors	as	he	reviewed	his	cases. Senior	doctors	made	rounds	of	the
hospital	wards	every	morning	with	students	in	tow	like	ducklings. They	got	to
a	certain	patient,	and	the	famous	doctor	said,	“Who	can	tell	me	what’s	wrongwith	this	man?”
It	was	a	difficult	case,	and	none	of	the	British	students	volunteered. But	the
young	Indian’s	hand	was	up,	so	he	had	to	be	called	on,	and	he	knew	the	right
answer. After	that	his	teachers	paid	attention	to	him. One	day	the	famous
British	doctor	called	him	into	his	office. “I’m	returning	home	to	England	tomorrow,”	the	famous	doctor	told	him,	“and
you’ve	impressed	me. Is	there	anything	I	can	do	for	you? Just	ask.”
For	the	second	time	in	his	life	the	young	man	saw	that	his	wish	might	come
true. He	asked	to	go	to	London	to	study	how	to	become	a	heart	specialist. Which	is	how	my	father,	Krishan	Chopra,	found	himself	on	a	boat	to	England
and	a	career	as	one	of	India’s	first	heart	doctors. Did	this	chain	of	events	happen	by	accident? Baba	taught	me	not	to	think	that
way	My	father	was	helped	by	his	soul. If	he	remained	true	to	his	wish,	which
came	from	deep	in	his	heart,	there	would	be	a	way	to	make	it	come	true. Everyone	has	wishes	and	dreams,	and	making	them	come	true	is	important. It’s	important	to	your	soul	as	well. But	it	doesn’t	offer	its	help	in	a	loud	voice
—in	fact,	it	doesn’t	give	advice	at	all. Instead	it	sets	out	a	path	that	you	can
follow,	and	thus	you	find,	step	by	step,	that	your	wish	is	beginning	to	unfold
as	reality. When	any	dream	has	come	true	for	me,	I	notice	the	following	stages:
I	asked	inside	for	what	I	wanted. I	was	precise,	and	my	wish	really	meant	something	to	me. I	let	go	of	my	wish	so	that	the	universe	could	compute	how	to	make	it
come	true. In	other	words,	I	got	out	of	the	way. I	didn’t	waste	time	fantasizing	about	the	future. I	looked	for	even	the	smallest	opening	that	showed	the	possibility	of
success. No	opportunity	was	too	small,	and	I	didn’t	hold	back	because
I	was	waiting	for	something	bigger	and	better. I	didn’t	wait	for	a	payoff. If	my	desire	changed	before	it	came	true,
then	I	changed	my	expectations. Not	every	wish	has	to	come	true	as	Iimagine	it. I	wait	for	the	moment	of	fulfillment,	which	says,	“Okay,
that’s	all	I	really	wanted.”
I	looked	for	help	everywhere,	even	in	chance	encounters,	small
coincidences,	and	sudden	openings	I	never	thought	would	come	my
way. I	was	grateful	for	every	small	step	of	accomplishment. All	these	steps	may	sound	a	bit	complicated,	but	they’re	based	on	a	simple
theme:	Your	soul	wants	your	wishes	to
	come	true,	and	it	wants	to	make	the
journey	as	easy	and	natural	as	possible. It	took	many	years	for	me	to	see	that
this	whole	pattern,	from	the	planting	of	a	seed	to	its	final	fruit,	is	all	planned
and	handled	by	my	soul. That’s	why	Baba	considered	the	invisible	string	to	be
one	of	the	best-kept	secrets	of	spirit.Trust	Your	Soul
F
or	most	people	the	hardest	part	about	wishing	is	to	trust	that	it	works,”	said
Baba. “But	right	this	moment	you	are	asking	for	something	and	trusting	that
you	will	receive	it. Every	time	you	take	a	breath,	for	instance,	you	are	asking
for	air. Does	the	air	refuse?”
“No,”	I	said. “When	you	lift	your	arm,	you	are	asking	your	muscles	to	move. Do	your
muscles	refuse?”
“No.”
“So	wishes	are	being	answered	all	the	time	with	perfect	trust,”	he	said. “We
live	in	a	world	of	desires	coming	true.”
As	I	looked	around	it	was	easy	to	believe	what	Baba	was	saying. We	had
stopped	in	the	center	of	the	village. Shops	were	everywhere,	and	people	were
spending	money	and	bustling	home	with	what	they	had	bought. “See	how	many	wishes	will	come	true	today?”	he	said. “But	these	people	worked	hard	for	their	money,”	I	said. “They	don’t	think	that
buying	something	means	trusting	it	to	come	from	God.”
“They	would	get	much	more	if	they	did


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 One?” the
little soul asked. “That which you are not,” I replied, and the
soul understood. And so this th e soul did, removing itself
from the All, yea, going even unto another
realm. And in this realm the soul had the
power to call into its experience all sorts of
darkness. And this it did. Yet in the midst of all the darkness did it cry
out, “Father, Father,  why hast Thou
forsaken me?” Even as have you in your
blackest times. Yet I have never forsaken
you, but stand by you always, ready to remind you of Who You Really Are; ready,
always ready, to call you home. Therefore, be a light unto the darkness,
and cur se it not. And forget not Who You Are in the moment
of your encirclement by that which you  are
not. But do you praise to the creation, even
as you seek to change it. And know that what you do in the time of
your greatest trial can be your greatest
triumph. For the experience you create is a
statement of Who You Are —and Who  You
Want to Be. I have told you this story —the parable of
the little soul and the sun —so that you
might better understand why the world is
the way it is —and how it can change in an  instan t the moment everyone remembers
the divine truth of their highest reality. Now there are those who say that life is a
school, and that these things which you
observe and experience in your life are for
your learning. I have addressed this  before,
and I tel l you again:
You came into this life with nothing to
learn —you have only to demonstrate what
you already know. In the demonstration of
it will you function it out, and create yourself
anew, through your experience. Thus,  do
you justify life, and give it purpose. Thus,
do you render it holy. Are you saying that all the bad things that
happen to us are things of our own
choosing? Do  you mean that even the
world’s calamities and disasters are, at some level, created by us so  that we can
“experience the opposite of Who We Are”? And, if so, isn’t there some less  painful
way—less painful to ourselves and
others —to create opportunities for us to
experience ourselves? You’ve asked several questions, and they
are all good ones. Let ’s take them one at  a
time. No, not all the things which you call bad
which happen to you are of your own
choosing. Not in the conscious sense —
which you mean. They are all of your own
creation. You are always in the process of creating. Every moment. Every  minute. Every day. How you can create we’ll go into later. For
now, just take my word for it —you are a  big creation machine, and you are turning out
a new manifestation literally as fast as  you
can think. Events, occurrences, happenings,
conditions, circu mstances —all are created
out of  consciousness. Individual
consciousness is powerful enough. You
can imagine what  kind of creative energy is
unleashed whenever two or more are
gathered in My  name. And mass
consciousness? Why, that is so powerful it
can crea te events and  circumstances of
worldwide import and planetary
consequences. It would not be accurate to say —not in the
way you mean it —that you are choosing
these consequences. You are not choosing
them anymore than I am choosing them. Like Me, you are obs erving them. And
deciding Who You Are with regard to them. Yet there are no victims in the world, and
no villains. And neither are you a victim of
the choices of others. At some level you
have all created that which you say you
detest —and, having created i t, you have
chosen it. This is an advanced level of thinking, and it
is one which all Masters reach sooner or
later. For it is only when they can accept
responsibility for all of it that they can
achieve the power to change part of it. So long as you enter tain the notion that
there is something or someone else out
there “doing it” to you, you disempower
yourself to do anything about it. Only when  you say “I did this” can you find the power
to change it. It is much easier to change what you are
doing than to change what another is
doing. The first step in changing anything is to
know and accept that you have chosen it to
be what it is. If you can’t accept this on a
personal level, agree to it through your
understanding that. We are all One. Seek
then t o create change not because a thing
is wrong, but because it no longer makes
an accurate statement of Who You Are. There is only one reason to do anything: as
a statement to the universe of Who You
Are. Used in this way, life becomes Self
creative. You use  life to create your Self as Who You Are, and Who You’ve Always
Wanted to Be. There is also only one
reason to  un-do anything: because it is no
longer a statement of Who You Want to Be. It does  not reflect you. It does not represent
you. (That is, it does not re -present you...). If you wish to be accurately re -presented,
you must work to change anything in your
life which does not fit into the picture of you
that you wish to project into eternity. In the largest sense, all the “bad” things
that happen are of your choosing. The
mistake is not in choosing them, but in
calling them bad. For in calling them bad,
you call your Self bad, since you created
them. This label you cannot accept, so rather
than label your Self bad, you disown your  own creations. It  is this intellectual and
spiritual dishonesty which lets you accept a
world in which conditions are as they are. If
you had to accept —or even felt a deep
inner sense of —personal responsibility for
the world, it would be a far different  place. This would c ertainly be true if everyone felt
responsible. That this is so  patently
obvious is what makes it so utterly painful,
and so poignantly ironic. The world’s natural calamities and
disasters —its tornados and hurricanes,
volcanoes and floods —its physical
turmo ils—are not created by you
specifically. What is created by you is the
degree to which these events touch your
life. Events occur in the universe which no
stretch of the imagination could claim you
instigated or created. These events are created by the com bined
consciousness of man. All of the world,
cocreating together, produces these
experiences. What each of you do,
individually, is move through them,
deciding what, if anything, they mean to
you, and  Who and What You Are in
relationship to them. Thus, yo u create collectively, and
individually, the life and times you are
experiencing, for the soul purpose of
evolving. You’ve asked if there is a less painful way
to undergo this process —and the answer  is
yes—yet nothing in your outward experience will have c hanged. The way to
reduce the pain which you associate with
earthly experiences and events —both
yours and those of others —is to change the
way you behold them. You cannot change the outer event (for that
has been created by the lot of you, and  you
are not grown enough in your
consciousness to alter individually that
which has  been created collectively), so
you must change the inner experience. This is the  road to mastery in living. Nothing is painful in and of itself. Pain is a
result of wrong thought. It i s an error in
thinking. A Master can disappear the most grievous
pain. In this way, the Master heals. Pain results from a judgment you have
made about a thing. Remove the judgment
and the pain disappears. Judgment is often based upon previous
experience. Y our idea about a thing derives
from a prior idea about that thing. Your prior
idea results from a still prior idea —and that
idea from another, and so forth, like
building blocks, until you get all the way
back in the hall of mirrors to what I call first
thought. All thought is creative, and no thought is
more powerful than original thought. That is
why this is sometimes also called original
sin. Original sin is when your first thought
about a thing is in error. That error is
compounded many times over when you
have  a second or third thought about a
thing. It is the job of the Holy Spirit to inspire you to new understandings, which can free
you from your mistakes. Are you saying that I shouldn’t feel bad
about the starving children of Africa, the
violence and  injustice in America, the
earthquake that kills hundreds in Brazil? There are no “shoulds” or “shouldn’ts” in
God’s world. Do what you want to do. Do
what reflects you, what re -presents you as
a grander


 600 cases of multiple sclerosis
with diets containing no refined foods, and consisting chiefly of raw fruits, raw nuts, raw vegetable roots, raw honey, raw
grain sprouts, uncooked coarse rolled oats, wholemeal  bread, raw ham, raw bacon, and raw chopped beef. Dr. Ever’s
dietary treatment was set up under the controls of recognized scientists and tested in different universities, clinics,
hospitals, and sanatoriums. Results were surprisingly good, and 42 per cent of all patients showed improvement or
complete recovery. This percentage might appear to be low, but for multiple sclerosis, which consistently fails to yield to
orthodox medical treatment, a single recovery is worthy of mention. In the city of Munich, the German physicians, Friedrich and Peters, employed a raw diet consisting chiefly of fruits and
vegetables, and small amounts of meat. Many very severe cases of liver cirrhosis, with ascites were treated. Results,
surprisingly, were quite successful, and a number of most striking cases have been cited by the physicians to show the
value of raw foods in the treatment of this disease. Other physicians and scientists who have studied the raw diet in relation to therapeutic uses are D. C. Hare, J. F
Kinderheilk, W Heupe, I. Kanai, and M. Kuratsune. Dr. Hare, of the Royal Free Hospital in England, placed arthritic patients
on an exclusive raw diet for two weeks followed by a predominantly raw diet for several weeks. Most of the patients began
to feel better within one to four weeks, with marked improvement continuing thereafter. Kinderheilk found the raw diet to be
of value in avitaminosis, nephritis, diabetes, and chronic constipation. In cases of cardiac disease he noted that it promoted
the excretion of superfluous water and was thus helpful to the patients. Dr. Heupe, working at the University Medical
Polyclinic in Frankfurt, reported the diet to aid in the treatment of diarrhea of children, in heart and kidney diseases, and in
obesity and diabetes. Kanai of the University of Berlin, studied the effect of raw and cooked vegetarian diets on the
oxidation of the body. He noted that oxidation was impaired by cooked vegetarian foods. On the raw diet the urinary output
of nitrogen was greater, indicating better absorption, and the weight increase was better. Dr.Kuratsune, of Kyushu
University, Japan, also tested raw and vegetarian diets, and reported results were decidedly better on the raw regime. Heated vegetables tended to produce anemia, which was cured when raw vegetables were eaten. Other diseases, which
had failed to yield to conventional medical care, responded favorably to the raw diet. The sum total of all human experience with raw foods has thus been remarkably successful. As in the case with animals,
the efficiency of physiological function within the body, as well as the proportion of both infectious and degenerative
diseases, appears to correspond to a large degree with the relative quantity of raw and cooked foods in the diet. In the case
of raw and heated milk the evidence is especially conclusive, particularly with reference to the growth and bone and dental
development of children. In the clinics and sanitariums of the world, where a raw food diet has been employed, evidence of
the value of all types of raw foods has been obtained, and the raw diet is found to be of definite therapeutic value in the
treatment of many common diseases. Its value in this capacity is most pronounced, as it is associated with no adverse side-
effects, which so frequently follow the use of conventional medical treatments. THE POTTENGER EXPERIMENTS
Perhaps the most important of all the animal experiments with raw and cooked foods are those of Dr. Francis Pottenger, Jr.,
one of the world’s great physicians and food scientists. These were conducted at the long established Pottenger Sanitarium
in Monrovia, California, and covered a ten-year period. Both white rats and cats were employed. Rats given heated milk
suffered from many kinds of deterioration, and the change in trabeculation of the bones was particularly noticeable. With the
cats the experiments were reported in great detail and covered a large number of animals. A total of 900 cats were studied,
and complete records were kept of nearly 600 of them. Through generation after generation the animals were studied, and
Dr. Pottenger has issued the detailed results of the experiments as they apply to growth, reproduction, and all phases of the
animals’ health. In these tests the animals were fed upon meat-scraps (including the muscle, bone, and viscera), milk, and cod liver oil. The
animals were divided into various groups, depending upon the condition, whether heated or unheated, in which their foods
were given. Some of the cats were fed entirely upon raw meat and raw milk; others were given two-thirds cooked meat and
one-third raw milk. In some cases raw meat and pasteurized milk were used. A number of cats were also fed sweetened
condensed milk, evaporated milk, or raw metabolized vitamin D milk with raw meat. Cod liver oil was used by all animal
groups. The cats fed entirely upon raw meat and raw milk remained in excellent health in all cases. Physical development was
virtually perfect and the cats reproduced in homogeneity from one generation to the next, maintaining large skulls an
thoraxes, broad faces with prominent malar and orbital arches, broad and well-formed dental arches, adequate nasal
cavities, and large and long bodies. The cats were quite free from vermin, infections, and parasites. The membranes were
firm and of good pink color. All evidence of degeneration was absent. Abortion occurred very seldom; the size of the
average litter was five, and all of the mother cats nursed their young in a normal manner. The cats possessed excellent
copyright © Dr. Stanley S. Bass   (718) 648-1500    www.drbass.com 8equilibrium. Organic development was complete and normal physical and mental function was the general rule. Death
resulted only from old age or injuries sustained in fighting. None of the cats died from disease. Cats which were fed the cooked-meat scraps were defective in many respects. They were smaller in build and the bones
were smaller in diameter. In some cases the bones would grow out of proportion, with the hind legs being much longer than
the forelegs. The animals did not reproduce in homogeneity, each kitten being of a different skeletal pattern. There were
variations of facial structure similar to those of human beings. Configuration of the skulls was different in each individual cat. Often there would be marked failure in the development of the upper lip and in some cases a mandibular protrusion. Dental conditions would usually remain fairly good in the first generation, though gingivitis occasionally developed. Second
generation animals usually had much smaller primary teeth than normal and there was irregular spacing of teeth. Bleeding
of gums would increase considerably. Some teeth would be lost. In the third generation loss of most of the teeth through
decalcification and pyorrhea would be common. Dental development was generally so irregular that the development of the
whole face was interfered with. There was severe impairment of bone composition in all cases. The calcium content would fall from the normal 12 to 18 per
cent of bone weight in healthy animals to 8 to 12 per cent in the first generation, 3 1/2 to 7 per cent in the second
generation, and finally 1 1/2 to 3 per cent in the third generation. The phosphorus content also became progressively less,
and the third generation the bones would be very porous and similar to rubber. This resulted in bowlegs, distorted spines,
and other deformities. Reproductive efficiency was greatly lowered. Abortion ran from 25 per cent in the first generation to as high as 70 per cent
in the second generation. Deliveries were very difficult and many cats died in labor. Often the mother was unable to lactate. The mortality rate of the kittens was very high, many of them being even too frail to nurse. In a number of cases the mother
would steadily decline in health following birth of the kittens and die about three months later. Others had increasing
difficulty with subsequent pregnancies and some failed to become pregnant. In the males there was disturbance of genital
development and descent of the testes. Sterility was so common that raw-food males had to be used for all breeding
purposes. Development of the secondary sexual characteristics was incomplete. The degree of masculinity and femininity was
lessened and cats of both sexes tended to become more neutral in appearance. For instance, X-ray pictures showed that
skulls of third generation cooked-fed animals had neutral profiles for both sexes, as contrasted to the difference in raw-fed
animals. At the same time sex interest was very slack; in many cases it was perverted, with some cats developing into true
homosexuals. Most of the cats fed cooked meat were very irritable and would occasionally viciously bite the keeper. Intestinal parasites
and vermin were very common. Skin lesions and allergies became worse from one generation to the next. Pneumonia and
empyema were the most common causes of death in the adult stock; a great number died from diarrhea followed by
pneumonia. No cats survived the sixth month of life in the third generation. Among the diseased conditions that were found
upon autopsy were: osteomyelitis, cardiac lesions, hyperopia, thyroid disease, hepatitis, nephritis, paralysis, meningitis,
cystitis, arthritis, rickets, enlarged colon, bronchitis, fatty infiltration of the muscles, rachitic rosary of the ribs,


event, such as divorce, bereavement, financial crisis, loss of a job or of an important relationship,
and so on. Experience with clients has shown me that those events only represented for them
the last straw; that they had long existed in an impossible existential situation that apparently
could neither be borne nor changed. LeShan and Carl Simonton, M.D.5 call this setup a life trap,
which they describe in detail. My case material bears out its power, and the fact that those who
feel unable to break free eventually reach a stage when they don’t care whether they live or die. As many of them put it, “Something snapped inside me.” I suspect it was the last strand of their
frayed will to live. The Role of Stress
 I am often asked whether stress can cause cancer. I don’t think it can, certainly not by itself. But it can be the ultimate extra burden that pushes an already weakened, barely functioning
immune system over the edge, so that it can no longer dispose of the irregular maverick cells that
every healthy organism produces in vast numbers every day. Yet without the eternal vigilance of
Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 168Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.coma well functioning immune system there is nothing to stop a few of those irregular cells to initiate
a malignant process. What we are dealing with here is the mysterious interaction of biochemistry and emotions,
which we have only begun to explore and understand. But there is already enough orthodox
clinical—as opposed to anecdotal—evidence to prove that inner attitudes can make a big
difference to survival. For example, British researcher Stephen Greer 6 interviewed a group of
women three months after they had undergone mastectomies, to find out how they were coping. He found four distinct types among them who showed respectively fighting spirit, denial, stoic
acceptance and hopelessness. After 5 and 10 years, 80% of the fighters, but only 20% of the
hopeless had survived. These rates had nothing to do with medical prognoses. In the U.S., David Spiegel, M.D.,7 invited 36 women with metastasized breast cancer to
attend weekly meetings for a year, where they could share worries and sorrows, encourage each
other, and make their mental attitude positive. A control group of 50 women attended no such
meetings. Spiegel only wanted to discover whether the group meetings enhanced the members’
quality of life, which it certainly did. But he was amazed to find that they also lived twice as long
as the members of the control group. Another interesting insight comes from US oncologist Bernie Siegel, M.D.8, author of several
best-selling books that have helped to extend public understanding of the body-mind link in
health and sickness. He claims that 15-20% of cancer patients consciously or unconsciously want
to die, no doubt to escape a difficult life trap. 60-70% wish to get well, but are passive and expect
the doctor to do all the work. 15-20%, however, are exceptional: they refuse to be victims, they
research their disease, don’t obey the doctor automatically but ask questions, demand control and
make informed choices. In Dr. Siegel’s words, “Difficult or uncooperative patients are most likely
to get well.” Apparently they have a more warlike immune system than docile patients. First Aid for the Mind

 There are simple ways to dispel the newly diagnosed patient’s sense of hopelessness and
isolation. The first step is to de-mystify the disease, discuss it openly, in a natural voice, without
avoiding the dreaded word ‘cancer.’ One of the very first advantages which the intending Gerson
patient experiences is the calm assurance with which his or her problem is approached, with the
clear message that yes, it is possible to be healed, not just put into remission (which is the best
orthodox medicine has to offer.) What the patient needs is a safe space in which to release stormy emotions, and to be listened
to with total unhurried non-judgmental attention, something that time-starved doctors and nurses
cannot give. It is a mistake to try to comfort and console too soon or offer cheerful assurances. To do that would simply stop the patient from expressing his or her true feelings. They must be
Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 169Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comgiven free flow. But once that has happened, I ask a vital question: “Do you want to live?” If the
answer is yes, I ask: “Do you want to live unconditionally?” Another firm “yes” settles the matter,
while a hesitant “Yes, but…” reply hints at an undecided individual, possibly stuck in a life trap. If I ask what the rest of the sentence might be, I often get something like “if things go on as
before, I’m not sure I want to live.” That “but” needs careful exploration to make sure that it will
not undermine the healing work. The 18-24 months of the patient’s life prior to the diagnosis can
yield valuable clues. Did some major stress or trauma drive the patient to drink, drugs, or other
destructive habits, which caused significant liver damage? Gentle questioning often allows us to
identify some life trap. The next task is to show that there is a way out, other than dying. It helps to build a therapeutic partnership with the patient, in which he or she has an important
role to play. This is easy with the Gerson Therapy, which cannot succeed without the patient’s
active cooperation. If a patient tells us that 85% of people with his or her condition die within
three years, we suggest joining the 15% who don’t. (I recall with admiration the fragile little
woman riddled with cancer who, when told that she had six months to live, brightly replied, “Oh
good, I have six months to get well!” And get well she did, on the Gerson program.) I like the way LeShan4 approaches the task of shifting the mood from negative to positive. His basic questions are, “What’s right with you? What are your special ways of being, relating,
creating? What is blocking their expression? What do you need to fulfill yourself? Above all,
what do YOU want to do with your life?” Once these basics have been clarified, it is time to point
out the enormous potential open to the patient, if only he or she will ACT, NOT JUST REACT,
and start making personal decisions. Much can be achieved in a short time. The main tool of the
therapist is his or her personality and calm, reliable presence. Often this is the only solid support
in the patient’s confused, chaotic world. Other tools, such as teaching relaxation techniques,
simple meditation, and creative visualization focused on self-healing, should also be used by
trained counselors or therapists. (see Chapter 25 )
Clearing the First Hurdle
Many patients come to the Gerson therapy as a last resort, after the failure of conventional
medical treatments, which has left them with deep disappointment, loss of trust, and a lot of
severe after-effects. To embark on the Gerson program is for them a final gamble, an end-of-
the-line decision. Others choose the Gerson path at an earlier, less serious stage of their disease,
with fewer irreversible changes in their bodies, but with a poor prognosis. Either way—and this
is the first hurdle to be taken into account—they embark on an unfamiliar treatment, much of
which sounds bizarre at first. Moreover, they are aware of having stepped outside the limits of
orthodox medicine, leaving behind the network of doctors, consultant, hospitals, referrals—an
entire system which has been unable to heal them, yet still carries an aura of great power. Some
may have been rudely dismissed by their physicians, simply for daring to consider an “unproven”
Copyright © Charlotte Gerson, 2007. All rights reserved. This material may not be reproduced in any medium, print or electronic without prior written permission from the author.Page 170Healing the Gerson Way—Defeating Cancer and Other Chronic Diseases
www.thegersonway.comalternative therapy. Others face pressure and doubts from family members and friends who refuse
to accept that a weird-sounding therapy may possibly succeed where modern hi-tech medicine
has failed. This kind of pressure can be debilitating for the patient, who probably also suffers from some
niggling doubts, and so the next urgent task is to make clear how and why the Gerson Therapy
works. Most people are familiar with the workings of allopathic medicine, where there is a pill for
every ill and you either recover or die, but at least things happen fast. Here, however, the patient
faces two years of unremitting effort, strict discipline and a total change from a so-called normal
lifestyle, all of which sounds pretty scary, especially because there is no guarantee of success at
the other end. This is when the cognitive approach works best. It needs no medical background to
understand why rebuilding the immune system is a better idea than knocking it out with radiation
and a cocktail of poisons, and once the simple but powerful logic of


 le, this becomes a habit, and you don’ t even
see the negative because you don’ t have that in you. On freeways, you wave
to people and thank them for letting you in. Y ou expect that somebody will
let y ou in, but even if they do n’ t, you don’ t internalize that action. Y oudon’ t rant, “These people, who  do they think they are. ” Y ou let it all go. Y ou let them go right by, and you look to the next person. Before long,
someone will put their hand ou t and let you in. Y ou smile an d say thank
you, and  you get what you want for yourself without having to be attached
or hang on to all the negativity that most people see. Y ou are living in the
light. Swami M ukundananda had a wonderful line. He said, “Enlightenment is
your ego ’ s great est disappointm ent. ” This is certainly the truth, as it is the
language of the higher self, all the way. It is a sign that you  are totally
awake and aware, in touch with the Divine nature of who you really are. Y ou no longer need to try; you are. Y ou have arrived. CHAPTER 12
ENJOY HEA VEN ON EARTH
As we finish this book’ s journey, let’ s return to the course we charted at
the begi nning. If  you were able to suspend your disbelief and keep an open
mind, you may feel a kind of e xpansiveness as you pushed past the limits
you prev iously felt comfortable  with. Things that were once unavailable to
you, bas ed on the consciousness  you had when you first started reading this
book, pr obably feel within your grasp now. As we wrap things up now, I’d
like to illuminate some of the benefits you can expect once you are in tune
with the higher part of yourself, telling the ego to take a back seat. BLESSINGS OF THE HIGHER SELF
When you are t otally awake, aware, and enlightened, you receive some
of th e m ost pow erful blessings of the universe. These come via your higher
self, which is the Divine speaking through you. — Y ou exp erience a drastic r eduction in the amount of str ess you
have. Thi s is one of th e most important things that happen. Y ou realize that
being strongly self-centered is actually what brings on stress. The more
stress you have, the more the ego is controlling you. When you’re not
insisting on having what you want, in this particular way, in th is particular
timeline—all the while ur ging others to jump through hoops in order for
you to have it—you are much more peaceful. Anyone with stress is subject to rigid likes and dislikes. Such strict
adherence mean s an absence of freedom for you, which can in tu rn manifest
as countless stress-related illnesses. Why should any part of your life be atthe mercy of the ego. It’ s like turning control over to something outside of
yourself, and of course the moment you do that you’re no longer free. If you don’ t hav e the inflexible need to have things go the way you want
them to—if you’re able to go within and allow the peace ful, loving,
centered part of yourself to take over—you find that those strong likes and
dislikes turn into mild preferences. After a while they aren’ t even
preferences any more, because you’re not attached to how things turn out. Not being attached to the outcome is really your higher self at work. When yo u are calm, patient, and compassionate, you respond to life with
that very calmness, patience, an d compassion. This gives you a n enormous
benefit, such as reducing the physiological reactions that come from being
an angry, irritated, easily annoy ed individual. Y ou find yourself less at the
mercy of the eg o, which really likes to keep you out of balance and of f
center. It wants to keep you in a state of conflict because whe n you have
dif ficulty and struggle, then yo u won’ t turn to your higher self, which is
what the ego always fears the most. Of c ourse life has its storms, but you are able to keep calm rig ht in the
middle of any turbulence. This isn’ t even something you have to do
deliberately: As you become more serene and reliant on your higher self,
you’ll naturally find yourself less and less irritated. Y our blood pressure
won’ t be af fected by an insult, your heart isn’ t going to have to  race when
you’re contradi cted, and all th e vital parts of your body are going to
function optimally. What a powerful idea that is for you—every single
aspect of your whole body wo rking not because you are healthier, but
because you’re no longer at the  mercy of all of these external stimuli that
are controlling you. Y ou have achieved authentic fr eedom. — Y ou have an ab sence of r esentment. Y ou realize that the ego tries
mightily to keep you focused on yourself and all the things that are
seemingly very important to yo u. When you let go of that an d allow the
Divine within you to rule, when you embrace higher awareness, what
happens is that resentment seems to go out the window. A re sentful person is someone w ho finds occasions for of fense a lmost all
the time, tending to see it jus t about everywhere they go. In this way,
driving o n the freeway can be an  occasion for resentment. Family members
not doin g things how they should is another occasion for resentment. The
cat scrat ching on the furniture in stead of on the post, or the refr igerator nothaving any beer in it at the moment, can be occasions for resentment. Reading the news and finding out that one political party said this, and
another one said that—there’ s another occasion for resentment. On and on it
goes, until pretty soon they become someone who’ s looking for resentment
in v irtually everything they see, which just means that the control of their
life isn’ t theirs. Authentic freedom comes when  you can go through your days and see
such thin gs not as occasions for  resentment, but as the way they are. As for
those thi ngs that you’d like to see changed, you can work at changing them
without being self-absorbed. Th e more you meditate, the more peaceful you
get, and the more you get to kno w the God force that is within all of us. Y ou
discover that the universe is on purpose, and all the things that are
happening are part of God’ s plan, even though you don’ t understand them. I
think one of the greatest insights  you can have is that the Divine plan works
and yours doesn’ t. If it did, you wouldn’ t be having any of the se kinds of
resentments or be so self-absorbed. — Y ou bec ome mo r e pr oductive and have mor e energy. The less you
are attac hed to outcome and self-absorption, the more ener gy y ou have left
over for  what you’re here for in  the first place. The ego says, “Y ou must be
concerned with everything. ” Th e higher self says, “If you surrender, serve,
go w ith the flow, have an overri ding spiritual objective, and know that you
are here for a purpose, there will not be time for what of fends you. ”
As y ou go throu gh the process of moving from your ego to the higher
part of yourself, you open up an  ener getic gateway. Y ou can then try a very
powerful thing called “recapitulation,” which is a whole process  that I truly
believe i n. I’ve read some work s by people who have done it, a nd they said
that every experience you’ve ever had in your life is there. The process
helps you remove the negative e ner gy from your life, and when you do, you
open up a space for new, positive ener gy. It’ s as if removing something
from this place inside of you opens up an opportunity for God to come in. I did  this recapi tulation process myself through meditation. I went back
to my fourth-grade class and saw Fred there next to me. In front of Fred
was Jani ce, and then there was Earlene, and then Mrs. Engel w as sitting at
the head of the class. I said, “My G od, I was able to get the entire fourth-
grade class. They are all there. ”This was the year my mother had taken my brothers and me o ut of the
orphanage. I found that I could move the ener gy of that time—all this stuf f
that I had stored, the anguish I w as feeling, the anticipation that things were
going to get better but then they didn’ t. My mother remarried somebody
who wa s just like my father—she hadn’ t learned her lessons yet, so she
went through another cycle wit h another abusive, alcoholic man until she
got it. Through recapitulation, I was able to let all that ener gy go. Y ou can  go back and send out o f your own


 the sensation isdelightful in the extreme, fading slowly awaybut leaving a lovely memory impression. Then you take another sip, and the sensation
is about the same, and so on for a sip or twomore, when the supremest delicacy of the wineceases to express itself. Two or three sips more,and the wine no longer tastes good. Carriedfurther, in this appetite-respecting manner,
there will be a desire to spit out the sips, andthere is no temptation to drink them. Professional wine-tasters are supposed never
to drink wine. After tasting it they spit out the
remnant from which the taste has beenexhausted. Tea tasters and beer tasters andspecial food tasters do the same in order topreserve their keen taste discrimination. Thereis just as definite Swallowing Sense andExpectorating Sense as there is Taste Sense.There is just as strong Appetite Sense forproteid, when the body is short of it, as there isthirst-demand for water for the rehydration ofthe body. The Senses have sense! Returning to the Buffalo Club experiment in
demonstrating Epicurean Temperance : Thehalf-bottle of wine gave more satisfaction to thedozen or more members of the Club whoparticipated in the experiment than any of themknew was possible. FLETCHERISM  AS A CURE FOR MORBID  CRAVINGS. It is not necessary to supply expensive wine
for the complete satisfaction of the most delicateepicureanism if Fletcherizing is employed as an
habitual cream-separating means. The cream ofcommon wheat bread, and of anything that thenormalized appetite favours, is as satisfyingwhen the body is in need of what it contains asare drops of the most costly Johannisberger ofthe rarest vintages, and nothing but waterthoroughly quenches real thirst. The " testimonials " of one sort and another,
including letters and verbal account, attestingto the effect of natural eating on abnormaldesires or cravings, number thousands. Thereform has not been the result of suggestion,although in some cases suggestion has assistedthe cure of intemperate yearnings. Not alonehas craving for alcoholic stimulant been abated,but in other ways morbidity has been corrected,and I as well as some medical men I know, havereceived grateful acknowledgment of thehappiness secured by the natural sloughing offof weaknesses or passions which had been asource of self-hatred. Think what immunityfrom such baneful possibilities means to youthof both sexes!A TRIAL  OF FLETCHERISM  AND ITS RESULTS. The very large test of Fletcherism as a
temperance expedient hereinbefore referred towas entirely accidental. It occurred in acommunity of students of a missionary collegein Tennessee. The institution is conducted under religious
auspices, the sect supporting it being that called" Seventh-Day Adventists." The buildings are ona large farm, and most of the students earntheir board and tuition by doing farm work.Many subsist by what is called " boardingthemselves," that is : purchasing raw food anddoing their own cooking. To assist in thisindependence there is a commissary whereeverything needed is bartered or sold. One of the prominent persons in the
Adventist denomination is Dr. Kellog,Superintendent of the Battle Creek Sanatorium,who from the beginning has been one of themost ardent advocates and teachers ofFletcherism, and to whom is largely due thepermanency of its designation as " Fletcherism." During a visit to the Tennessee institution,
Dr. Kellog so successfully preached the meritsof natural eating, that all the students were
induced to give it a trial as a health andeconomic measure. The trial was conducted under observation
for six months, when an accounting was made.During the six months the drafts on thecommissary had been a trifle less than halfwhat they formerly had been, and at the sametime the community had been free from theusual " seasonable " and bilious complaints orillnesses. No one had been cured of a craving foralcohol, for the reason that all were teetotalerson principle, but the sheer economy andhealthfulness of the results obtained were ofprodigious importance to young persons" working their way through college." Theamount of the benefit can be imagined when itis considered that they needed to work less onthe farm to earn their food because the food-billwas much reduced. The time saved from workwas available for study, and the increase ofenergy and immunity from sickness addedenormously to the average studentability. One day there was brought to the institution
on a stretcher a poor chap of the neighbourhood,crazy with delirium tremens. In the infirmary of
the college emergency patients were received, aspart of the missionary training is medical. The sorry dipsomaniac was sobered-up in the
usual way and instructed in the process ofFletcherizing. He took kindly to it, as all do whohave been dietetic sinners, and the result wasthe same as with the beery and bleery trampmentioned in the early part of this chapter. Helost his " taste " for " booze " and continued theincident by becoming a worker on the place anda sound temperance example. Here was a revelation worth while to the
missionary workers. Their field of service wasthe mountain districts of their State and theneighbouring State of North Carolina, whichare famous for their moonshine whisky stills.The whisky distilled in the mountains does notpay any Internal Revenue tax if it can beavoided, and hence the stills are hidden in deepforests and operate by the light of the moon.The inhabitants of these lawless regions are thepoorest of the poor and call down the contemptof the negroes. They are called " poor whitetrash," and moonshine whisky that will kill atfifty yards is responsible for much of the povertyand trashiness. They are as good marks for
missionary sympathy as any "heathen" theworld can produce anywhere. I have beenamong them all and I assure you, these listlessand luckless inebriates of the poor white trashregions are the most pitiable. FLETCHERISM  AS FIRST  AID. As soon as the incident of the victim of
delirium tremens had been measured at its fullsignificance, it dawned upon the missionariesthat Fletcherism was to be their most potentassistant in curing the mountaineers of theirvices and preparing them for religiousinstruction. They were won over to the ideal ofDietetic Corpoculture as " First Aid to theInjured " in establishing Temperance on asound basis. Thus it was that the graduated missionaries
introduced themselves to their charges bybuilding simple ovens of road-side stones in rail-fence corners, as field surveyors might do, andinvited those who came along to feed with them. There is never any trouble in securing guests
at a feed anywhere, and it is extremely easyamong the poor to whom free food means less
work and more leisure. It is easy, too, to get theears and attention of guests at meals who wouldlike to be invited again. It is also easy to teachFletcherizing to youthful dinner-guests, asMadame La Marquise de Chamberay and Ifound out in connection with our East Sideinvestigation in New York. *
The result of this strategy on the part of the
Tennessee missionaries was reported to ameeting at the Battle Creek Sanatorium, andthe summary of the good attained up to thattime was as follows : More than a thousandpersons were saving an average of $3.00 amonth on the cost of their sustenance, and weretemperance converts through the sloughing offof all desire for their moonshine product. Thinkof a saving from sheer waste of $3,000 a month($36,000 a year) to a community where $1,000 isconsidered to be a princely fortune, and a savingof a thousand human units from the scrap-heapof worse than death! * This reference is to an unique experiment in New York,
account of which will sometime be published under the title of "
Parties of Politeness," a name suggested by the little guests
themselves.CHAPTER XIII
THE MENACE OF MODERN MIXED MENUS
Gluttony and Avoirdupois—Contentment—Fletcherism and Political
Economy. WHILE it is true that " Variety is the spice of
life," and that an appetising variety of plain foodis more tempting than a monotony of the mosthighly-spiced dishes, every tendency of modernmenus is a menace to health, and the only wayto counteract the menace is to be especiallycareful in observing the rules of EpicureanEconomy. If the soup is particularly good, there is a
temptation to go on and completely satisfy theappetite on it. It requires the restraint ofcivilized suppression to keep from following theexample of Oliver Twist, calling for more andmore till the supply or appetite is exhausted. Then comes the fish : Who can resist
accepting a generous helping of this course,served in any one of the dozens of styles thatare familiar to the patrons of Frenchrestaurants? And how hard it is to refrain from
cleaning up the plate in a hurry so that none ofit will be whisked away by the waiter to makeroom for course number three. Nothing has been said of the Hors d'oeuvres
of the French menu, or the Ris Tavel of theDutch East Indian gorge, or the Smoer Gose of aScandinavian " Spread." A fairly ravenousperson, given time enough, and


naturally
preparing
for
crisis
phenomena,
but
I
did
not
expect
something
like
this. Perhaps
it
wasn't
even
a
crisis,
but
an
exorcism. Relief
came
on
the
fifth
month
of
urine
intake,
on
the
sixth
month
I
tried
to
start
running. In
my
youth,
I
mean
the
years
after
coming
out
of
the
army,
I
tried
to
run
several
times,
but
after
two
or
three
kilometers
my
muscles
hurt
so
much
the
next
day
that
I
lost
the
desire
to
do
sports. Now
I
ran
3
kilometers
on
the
first
day
like
I
used
to. What
was
my
surprise
when
the
next
day
I
felt
no
pain
in
my
legs. So
the
next
days
I
ran
5
and
then
6
km. I
felt
a
pleasant
fatigue
in
my
whole
body
and
my
legs
hummed
like
a
transformer. I
started
running
10
km
and
stopped
there. Today
I
run
this
distance
every
day
without
rest. There
was
a
strange
persistence. At
the
same
time,
I
weigh
92
kg
with
a
height
of
180
cm. I
am
31
years
old. I
continue
to
use
urine
and
have
stopped
visiting
the
asylum. I
feel
like
a
twenty
year
old. Nature
gives
everyone
such
a
chance
to
survive,
you
just
have
to
take
it. " The
author
leaves
this
letter
without
comment. Judge
for
yourself. Example:
“I've
been
drinking
urine
for
several
months,
the
middle
part. After
fasting,
I
go
to
the
steam
bath
and
only
then
will
I
feel
the
effect
of
using
urine. I'm
usually
there
for
three
hours
and
I
really
enjoy
it. I
have
been
going
to
the
couple
for
15
years
and
I
eat
reasonably
well
with
my
family. Therefore,
I
was
convinced
that
the
urine
would
not
cause
me
any
vomiting,
poisoning
or
other
negative
manifestations,
about
which
there
were
reports
-
warnings
-
condemnations
in
the
press. The
neighbor,
who
literally
overeats
herself
on
meat
and
canned
food,
throws
herself
from
extreme
to
extreme
and
is
literally
crammed
with
waste,
drank
urine
for
a
day
and
expected
an
immediate
result. Then
they
took
her
to
the
hospital,
as
if
poisoned. I
told
her
that
any
treatment
must
be
approached
with
caution,
with
sensitivity
and
strictly
individually. In
addition,
when
he
has
inflammation
of
the
intestine
and
stomach
and
other
problems. Such
fools
then
write
in
the
newspapers
and
try
to
dissuade
people
from
real
and
correct
treatment,
which
alone
is
capable
of
sustaining
and
prolonging
life. That
makes
a
person
sad. '' Comment:
Here,
too,
the
reader
can
decide
for
himself
whether
to
use
urine
or
not. The
example
clearly
shows
what
you
may
encounter. You
just
have
to
keep
repeating
the
motto
of
the
sages
of
old,
don't
you
urine
is
a
remedy
for
the
brave. And
I
would
like
to
add:
and
for
those
who
are
wildly
curious
and
want
to
know
a
lot. In
1995,
a
certain
magazine
published
a
critique
of
my
book
"Myself
as
a
Doctor",
in
which
the
editor,
with
the
help
of
two
doctors,
criticized
not
only
my
cleansing
program,
but
especially
the
chapter
on
urinotherapy. It
didn't
hurt
the
book
too
much
(it
was
on
the
bestseller
list
for
several
months
and
is
still
sought
after),
but
there
remained
a
certain
bitterness
and
fear
of
human
stupidity
that
can
just
throw
away
a
thousand-year -old
method
that,
if
used
correctly,
could
bring
relief
to
a
huge
number
of
people,
certainly
more
than
both
doctors
combined. Urinotherapy
in
specific
cases
Because
urine
has
a
strong
multifaceted
effect
on
the
human
body
and
can
be
introduced
into
it
in
many
ways,
there
are
many
methods
of
its
use
and
many
combined,
mutually
reinforcing
variants:
urine
therapy
-
starvation,
urine
therapy
-
clay
treatment,
etc. Hello
one
method
is
suitable
for
prevention
for
a
person,
a
completely
different
one
for
a
sick
person. Therefore,
we
will
analyze
some
questions
in
more
detail. How
to
properly
start
urinotherapy. Each
healing
method
is
only
effective
and
suitable
if
one
knows
well
the
mechanism
of
its
action
and
if
it
meets
requirements
such
as
safety,
clarity
and
simplicity
of
use. In
the
first
phase
of
using
any
method,
intellectual
preparation
is
necessary,
the
acquisition
of
exhaustive
knowledge
about
the
given
matter. The
previous
interpretation
should
be
such
a
preparation. Other
concerns
associated
with
the
use
of
urine
stem
from
the
sexual
area. Urine
comes
from
the
genitals
and
can
be
associated
with
something
forbidden
or
inappropriate. The
sexual
component
of
urinotherapy
has
a
great
energy
charge. All
neuroses
are
associated
with
the
suppression
of
something,
with
moral
prohibitions. These
violate
the
natural
circulation
of
energy,
moreover,
energy
is
wasted
on
following
these
stupid
prohibitions. Know
that
nature
directs
its
processes
so
that
energy
arises
and
circulates
freely
and
is
used
spontaneously,
as
needed. Happiness
and
security
are,
for
example,
natural
states
of
mind. It
is
they
that
strengthen
energy
and
help
its
free
circulation. As
soon
as
we
develop
a
neurosis,
we
block
this
natural
circulation
of
energy,
disrupting
its
normal
passage. This
is
where
all
neuroses
stem
from
sex,
traditions,
superstitions,
prohibitions
and
similar
restrictions,
when
blockages
and
energy
losses
occur. Therefore,
a
free-spirited
approach
to
urinotherapy
and
a
relationship
with
urine
is
an
important
step,
especially
if
it
is
motivated
by
an
effort
to
remove
a
mental
or
physical
blockage. Even
the
ancient
Indians
claimed
that
urine
has
the
ability
to
release
prana
(ener


 3 (May
2012): 427–33; Fuad M. Baroody, “How Nasal Function Influences the Eyes, Ears, Sinuses,
and Lungs,” Pr oceedings of the American Thoracic Society 8, no. 1 (Mar. 2011): 53–61; Irina
Ozerskaya et al., “Ciliary Motility of Nasal Epithelium in Children with Asthma and Aller gic
Rhinitis,” Eur opean Respiratory Journal  50, suppl. 61 (2017). 1 6  b e a t s  p e r  s e c o n d :  The hotter it is, the faster cilia move. J. Y ager et al., “Measurement of Frequency of
Ciliary Beats of Human Respiratory Epithelium,” Chest 73, no. 5 (May 1978): 627–33; James
Gray, “The Mechanism of Ciliary Movement. VI. Photographic and Stroboscopic Analysis of
Ciliary Movement,” Pr oceedings of the Royal Society B: Biological Sciences 107, no. 751
(Dec. 1930): 313–32. C i l i a  c l o s e r  t o  t h e  n o s t r i l s :  Crying will drain tears into the nose, which mix with the mucus, making it thin
and watery. Cilia can no longer hold onto the mucus, so it starts running with the flow of
gravity: a runny nose. Thick mucus is worse. Excessive dairy, aller gies, starchy foods, and
more increase mucus weight and density. Cilia slow down, become overwhelmed, and
eventually come to a dead stop. This is how the nose gets congested. The longer the nose is
stopped up, the more microbes build up, resulting sometimes in a nasal infection (sinusitis) or a
common cold. Olga V. Plotnikova et al., “Primary Cilia and the Cell Cycle,” Methods in Cell
Biology 94 (2009): 137–60; Achim G. Beule, “Physiology and Pathophysiology of Respiratory
Mucosa of the Nose and the Paranasal Sinuses,” GMS Curr ent T opics in Otor hinolaryngology–
Head and Neck Sur gery 9 (2010): Doc07. t u r b i n a t e s  w i l l  h e a t :  Scheithauer, “Sur gery of the T urbinates,” 18; Swami Rama, Rudolph Ballentine,
and Alan Hymes, Science of Br eath: A Practical Guide  (Honesdale, P A: Himalayan Institute
Press, 1979, 1998), 45.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        “What anxious patients could be experiencing is a completely natural
reaction—they’re reacting to an emer gency in their bodies,” said Feinstein. “It could be that anxiety, at its root, isn’ t a psychological problem at all. ”
This approach is all very theoretical, Feinstein warned, and needs to be
rigorously tested, which is what he will do in the coming years. But if it’ s
true, it could explain why so many drugs don’ t work for panic, anxiety, and
other fear -based conditions, and how slow and steady breathing therapy
does. HOW WE BREA THE MA TTERS
I’ve chatted with Anders Olsson every few weeks since we paid through the
nose in the Stanford experiment. Our talks are never dull. “I have more
ener gy and focus than ever in my life. ” he told me, right after celebrating
his 50th birthday. Olsson is a pulmonaut in the purest sense: self-taught and
driven by a sense that we are missing something right in front of us, a truth
basic and essential. Through all my travels and travails, there is one lesson, one equation,
that I believe is at the root of so much health, happiness, and longevity. I’m
a bit embarrassed to say it has taken me a decade to figure this out, and I
realize how insignificant it might look on this page. But lest we for get,
nature is simple but subtle. The perfect breath is this: Breathe in for about 5. 5 seconds, then exhale
for 5. 5 seconds. That’ s 5. 5 breaths a minute for a total of about 5. 5 liters ofair. Y ou can practice this perfect breathing for a few minutes, or a few
hours. There is no such thing as having too much peak ef ficiency in your
body. Olsson told me he’ s working on several more devices to help us breathe
at this rate—slowly and less. He’ s finishing production on his BreathIQ, a
portable device that measures nitric oxide, carbon dioxide, ammonia, and
other chemicals in exhaled breath. Then there are other skunkworks to
mimic the ef fects of perfect breathing: a carbon dioxide suit, a hat, and. Meanwhile, Google just released an app that pops up automatically
when the words “breathing exercise” are searched. It trains visitors to inhale
and exhale every 5.<|eot_id|><|begin_of_text|>
Q: According to the author, what is the main point of Buteyko breathing?,
A: To train the body to breathe in line with its metabolic needs, which means breathing less.
Q: What is the recommended duration for the Control Pause in the Buteyko technique?,
A: The article does not provide a specific duration for the Control Pause, but it does mention that the
Q: What is the primary function of nitric oxide?,
A: According to the text, nitric oxide is a powerhouse molecule that widens capillaries, increases oxygenation, and relaxes smooth muscles.
Q: What is the purpose of the Tumo technique?,
A: The text does not provide a clear answer to this question, but it mentions that the Tumo
Q: What is the main difference between aerobic and anaerobic exercise?,
A: The article explains that aerobic exercise is more efficient and sustainable in the long term, whereas anaerobic<|eot_id|><|begin_of_text|>A r o u n d  1 5 0 0  BCE :  Bryan Gandevia, “The Breath of Life: An Essay on the Earliest History of
Respiration: Part I,” Australian Journal of Physiotherapy  16, no. 1 (Mar. 1970): 5–11,
https://www.sciencedirect.com/science/article/pii/S0004951414610850 ; Gandevia, “The Breath
of Life: An Essay on the Earliest History of Respiration: Part II,” Australian Journal of
Physiotherapy  16, no. 2 (June 1970): 57–69,
https://www.sciencedirect.com/science/article/pii/S0004951414610898?via%3Dihub. a  p o r t r a i t  p a i n t e r :  The following details, quotes, and descriptions about Geor ge Catlin are taken from
the following books and writings: Geor ge Catlin, North American Indians, ed. Peter
Matthiessen (New Y ork: Penguin, 2004); Catlin, The Br eath of Life,  4th ed., retitled Shut Y our
Mouth and Save Y our Life  (London: N. T ruebner, 1870). The 1870 edition of Shut Y our Mouthmay be read and downloaded for free at https://buteykoclinic.com/wp-
content/uploads/2019/04/Shut-your -mouth-Catlin.pdf. “ I  a m  t r a v e l i n g ” :  Catlin, Letters and Notes on the Manners, Customs, and Condition of the North
American Indians  (New Y ork: W iley and Putnam, 1841), vol. 1, 206. “ t h e  f i r s t,  l a s t,  a n d  o n l y ” :  Peter Matthiessen, introduction to Catlin, North American Indians, vi. a l l  5 0  t r i b e s :  Later, anthropologist Richard Steckel confirmed Catlin’ s descriptions, claiming that the
Plains tribes in the late 1800s were the tallest people on Earth at the time. Devon Abbot
Mihesuah, Recovering Our Ancestors’ Gar dens  (Lincoln: University of Nebraska Press, 2005),
47.
t e e t h  t h a t  w e r e  p e r f e c t l y  s t r a i g h t :  Shut Y our Mouth, 2, 18, 27, 41, 43, 51. The Breath of Life :  Reviewed in Littell’ s Living Age  72 (Jan.–Mar. 1862): 334–35. t o  b e  7 6 :  By the 1900s, Catlin was all but for gotten. His mentors