 remote island cut of f from the rest of
the worl d. This island contains a unique civilization. The unusual thing
about it is that its inhabitants, unlike those of the rest of the world, are
actually sane. The first thing tha t the man notices are the colorful parrots
perched in the t rees, and they se em to be constantly croaking t he words
“Attention. Here and Now. Attention. Here and Now.” W e later learn that
the islanders taught them th ese words in order to be reminded
continuously to stay present. So w henever you feel negativit y arising within you, whether c aused by
an exter nal facto r, a thought, or  even nothing in particular tha t you are
aware of, look o n it as a voice saying “Attention. Here and No w. W ake
up.” Even the slightest irritation is significant and needs to be
acknowledged and looked at; otherwise, there will be a cu mulative
buildup of unobserved reactions. As I said before, you may b e able to
just drop  it once you realize that you don’ t want to have this ener gy field
inside y ou and that it serves no  purpose. But then make sure that you
drop it completely. If you cannot drop it, just accept that it is there and
take your attention into the feeling, as I pointed out earlier.As an alternative to dropping a negative reaction, you can make it
disappear by imagining yourself becoming transparent to the external
cause of  the reaction. I recommend that you practice it with li ttle, even
trivial, things first. Let’ s say that you are sitting quietly at home. Suddenly, there is the penetrating sound of a car alarm from across the
street. Irritation arises. What is the purpose of the irritation? None
whatsoever. Why did you create it? Y ou didn’ t. The mind did. It was
totally a utomatic, totally unconscious. Why did the mind create it? Because it holds the unconscio us belief that its resistance, w hich you
experience as negativity or unh appiness in some form, will somehow
dissolve the undesirable condit ion. This, of course, is a delusion. The
resistance that it creates, the irritation or anger in this case, is far more
disturbing than the original cause that it is attempting to dissolve. All this  can be transformed into spiritual practice. Feel yourself
becoming transp arent, as it were, without the solidity of a material body. Now allow the noise, or whate ver causes a negative reaction, to pass
right through you. It is no longer hitting a solid “wall” inside y ou. As I
said, pra ctice wi th little things f irst. The car alarm, the dog barking, the
children screami ng, the traf fic ja m. Instead of having a wall of resistance
inside you that gets constantly and painfully hit by things that “should
not be happening,” let everything pass through you. Somebody says something to yo u that is rude or designed to hur t. Instead
of g oing into unconscious reaction and negativity, such as attack,
defense, or withdrawal, you let it pass right through you. Of fer no
resistance. It is as if there is nobody there to get hurt anymore. That  is
for giveness. In this way, you become invulnerable. Y ou can stil l tell that
person th at his or her behavior is unacceptable, if that is what yo u choose
to do. B ut that person no longer has the power to control your inner state. Y ou are then in your power — not in someone else’ s, nor are you run by
your mind. Whether it is a c ar alarm, a rude person, a flood, an
earthquake, or the loss of all you r possessions, the resistance mechanism
is the same. I hav e b een prac ticing meditatio n, I have been to workshops, I h ave r ead
many bo oks on spirituality, I try  to be in a state of nonr esistance — but ifyou ask me whether I have found  true and lasting inner peace, my honest
answer w ould h ave to be “no.” Why haven't I found it? What else can I
do? Y ou are still se eking outside, and you cannot get out of the  seeking
mode. Maybe the next worksho p will have the answer, maybe that new
technique. T o you I would say: Don’ t look for peace. Don’ t loo k for any
other state than the one you are in now; otherwise, you will set  up inner
conflict and unconscious resist ance. For give yourself for not being at
peace. The moment you completely  acc ept your no n-peace, your non-
peace becomes transmuted into p eace. Anything you accept fully will get
you there, will take you into peace. This is the miracle of surrender. Y ou ma y have heard the phrase “turn the other cheek,” which a great
teacher of enlightenment used two thousand years ago. He was
attempting to convey symbolically the secret of nonresistance and
nonreaction. In this statement, as in all his others, he was concerned only
with your inner reality, not with the outer conduct of your life. Do you know th e story of Banzan? Before he became a great Ze n master,
he s pent many y ears in the purs uit of enlightenment, but it elu ded him. Then on e day, as he was walk ing in the marketplace, he ove rheard a
conversation be tween a butcher and his customer. “Give me the best
piece of  meat you have,” said the customer. And the butcher  replied,
“Every p iece of meat I have is the best. There is no piece of meat here
that is not the best.” Upon hearing this, Banzan became enlightened. I can see you are waiting for some explanation. When you accept what
is, every piece of meat — every moment — is the best. That is
enlightenment. THE NA TURE OF COMP ASSION
Having gone beyond the mind-m ade opposites, you become like a deep
lake. Th e outer situation of your life and whatever happens there is thesurface of the lake. Sometime s calm, sometimes windy and rough,
according to the cycles and seasons. Deep down, however, the lake is
always undisturbed. Y ou are the whole lake, not just the surface, and you
are in touch wit h your own de pth, which remains absolutely still. Y ou
don’ t re sist change by mentally clinging to any situation. Y our inner
peace d oes not depend on it. Y ou abide in Being — unchanging,
timeless, deathless — and you a re no longer dependent for fulfi llment or
happiness on the outer world o f constantly fluctuating forms. Y ou can
enjoy th em, play  with them, crea te new forms, appreciate the be auty of it
all. But there will be no need to attach yourself to any of it. When you become this detached, does it not mean that you also become
r emote fr om other human beings? On the contrary. As long as yo u are unaware of Being, the reality of
other hu mans will elude you, b ecause you have not found your own. Y our mi nd will like or dislike their form, which is not just their body but
includes their mind as well. T rue relationship becomes possible only
when th ere is an awareness of  Being. Coming from Being, you will
perceive anothe r person’ s body and mind as just a screen, as  it were,
behind which you can feel their true reality, as you feel yours. So, when
confronted with someone else’ s suf fering or unconscious behavior, you
stay pres ent and in touch with Being and are thus able to look beyond the
form and feel t he other person’ s radiant and pure Being through your
own. At the level of Being, all suf fering is recognized as an illusion. Suf fering is due to identifica tion with form. Miracles of healing
sometimes occur through th is realization, by awakening  Being-
consciousness in others — if they are ready. Is that what compassion is? Y es. Com passion is the awareness of a deep bond between yourself and
all creat ures. Bu t there are two  sides to compassion, two side s to this
bond. On the on e hand, since y ou are still here as a physical body, you
share th e vulnerability and mortality of your physical form with every
other human and with every living being. Next time you say, “I have
nothing in common with this p erson,” remember that you have a great
deal in common : A few years from now — two years or seventy years, it
doesn’ t make much dif ference —  both of you will have become rotting
corpses, then piles of dust, the n nothing at all. This is a sobe ring and
humbling realization that leaves little room for pride. Is this a negative
thought? No, it is a fact. Why close your eyes to it? In that sense, there is
total equality between you and every other creature. One of the most powerful spiritual practices is to meditate deeply on the
mortality of physical forms, in cluding your own. This is


 be heavy and close-fitting. You may have to place wax paper under the lid to aid the seal. Artichokes
Cut artichoke ends and rinse in the center. Bring 2 inches of water to a boil. Add artichokes. Lower temperature, cover, and simmer for approximately 1 hour. Serve with salad dressing on the side as a dip. Asparagus
Bake in covered  casserole with a small amount of soup stock or lemon
juice in low oven 1 hour, or simmer with ½" soup stock for 30 minutes or
until tender. Beautiful BorschtSD1 onion,  3 garlic cloves, 1 cup Special Soup, 6 small beets with tops, 1
large potato, 1 carrot, 4 red cabb age leaves, 2 bay leaves, 3 cups water, and
2 tomatoes. Run all the vegetables through your grinder and add the water and bay
leaves. Cook for 30 minutes on low heat. Serve with a dab of nonfat yogurt. Beets
Bake or boil beets in their jackets. Glazed BeetsYN (serves 6–8)
Scrub 9 large beets and boil in 1” water until tender, approx. 1 to 1½
hours. Peel in cold water. Slice or cut into bite-sized pieces. Glaze for Beets:
Combine:
  cup fresh orange juice, 1 tsp cornstarch, 1½ tsp cider
vinegar, and 1 tsp honey or crude brown sugar. Cook over low flame until thick. Add beets and mix well. Variation: Use ½ cup apple juice and 3 tsp lemon juice in place of orange
juice. Beets, Cooked and Cr eamedDAIR Y
3 cooked beets, 6 tbsp nonfat yogurt, 1 tbsp fresh snipped chives, 2 tbsp
finely chopped onion, finely chopped parsley. Put cook ed, chopped beets into a saucepan with the yogurt, chives, and
onion and heat gently. Put into serving dish and sprinkle with chopped parsley.Broccoli
Bake in a cover ed casserole in low oven with onions or a small amount
of soup stock for 1–2 hours. Serve with tomato sauce. Broccoli and HerbsMZ
2 bunches of broccoli, 4–6 cloves of garlic, ½ onion sliced, ¼ tsp dill,
and ¼ cup Special Soup broth. Wash broccoli and peel stems. Put garlic and onion in one pot and cook until onion becomes translucent. Add cut broccoli crowns and stems, dill, and broth. Cook on low heat until broccoli is tender. Festive Br occoliYN (or Festive Gr een Beans)
1 large bunch broccoli (or 3½ cups sliced green beans), 1 clove garlic
minced, 1 small onion diced, 1 medium sweet red or yellow bell pepper cut
in strips, 2 tsp lemon juice (optional), and ¼ tsp dried or 1 tsp fresh dill
weed. Select dark green bunch of broccoli with no yellowing. Wash well and cut into spears, peeling tougher stalks at base. Place onion and garlic in pot. Cover and stew on low flame for 45 minutes or until tender. Add pepper strips for last 20–25 minutes of cooking. Add lemon just before serving  (lemon will discolor broccoli if added
during cooking). Sprinkle vegetables with dill and serve. Cauliflower
Wash cauliflower and break into sections. Add 2-3 tomatoes, sliced and cut into chunks. Stew together for approximately 45 minutes (or until tender) on low heat.Cauliflower and Carr ot Sauce
1 small cauliflower, 3 carrots, and flaxseed oil. Separate the cauliflowerets and place in a baking dish with a little water
and cook until soft at 250° F. When ready, drain of f the water. At the same time, simmer the carrots on low heat with enough water until
they are soft. Blend carrots in blender with the oil. Pour sauce over the cooked cauliflower, and place in warm oven (turned
off) for 5-10 minutes, before serving. Carr ots and Honey
Wash carrots, cut of f ends, and slice. Do not peel or scrape. Stew in a small amount of soup stock for 45 minutes or until tender. Last 5-10 minutes of stewing add: ½ tsp honey for slight flavoring. Chard Rolls, StuffedMZ
1 bunch of chard, 6 medium potatoes, 4 carrots, ½ onion sliced, and 3
large cloves of garlic minced. Cook onions and potatoes separately. In another pot, cook carrots and garlic. When done, puree each potful separately, then mix together. Put chard leaves in very hot water, being sure not to overcook. Spread each leaf and remove tough center stem. Then place puree in center of leaf and roll tightly. Display on tray and serve with ketchup (see recipe, p. 85 of the Gerson
Therapy Handbook ). Corn
Corn may be baked in the husk wrapped in foil.Bake in low oven for 1 hour or place in boiling water for approximately 7
minutes. Corn with Mixed V egetables
3 stalks of celery, 2 carrots, 2 ears of corn, and 2 zucchini squash. Wash the corn well and husk it. Cut the kernels of f.
Slice the other vegetables into smaller pieces. Put the corn in a baking dish and add the vegetables. Bake in the oven at 200° F for 1 hour. Creamed Corn
3 ears of corn and 1 green bell pepper. Husk corn and cut of f the kernels. Put kernels from 2 ears in a blender and blend. Add the kernels from the third ear to the blended corn. Place in a baking dish and on the top place sliced green pepper. Bake in the oven 1½ hours at 200–250° F. Corn with Orange Juice
2 ears of corn and 1 glass of orange juice. Wash the corn well, husk, and cut of f the kernels. Put this in a baking dish with a lid and bake in the oven at 250° F until
done. Pour the corn juice of f, and add the orange juice. Let set 5-10 minutes before serving. Dilly BeansYN
3 cups green beans,
  cup onion sliced in half rings, ½ tsp dill weed, 2
tsp lemon juice, and green or white cabbage.Combine in pan: ½ cabbage, shredded thinly, pinch marjoram, 3-4 tsp
apple cider vinegar, 1 lar ge tomato, chopped sage, and 1 onion diced. Combine and bake in low oven in a covered casserole until tender. Stew approximately 1 hour, until tender. Do not add water. Eggplant, Baked
Put some soup stock in bottom of lar ge covered baking dish. Add in layers: 1 chopped onion, 1 eggplant sliced, plus 2 tomatoes sliced
and skinned. Cover and bake in low oven for 2 hours. Eggplant, Stewed
Combine in a stew pot: 1 eggplant cut into cubes, 2 onions chop ped, and
3 tomatoes (peeled and chopped). Stew approximately 30 minutes (until tender). Do not add water. Eggplant RouladesDAIR Y with Red Pepper Sauce
The Sauce:
1 red pepper quartered and deseeded, 1 onion finely chopped, 2 tomatoes
chopped, 1 clove garlic crushed, and 6 tbsp water. To make the sauce, cook the pepper, onion, tomatoes and garlic in the
water, and simmer for 20 minutes. Put through the food processor or blender. The Roulade:
2 eggplants, 16 oz of cottage  cheese (unsalted, nonfat), 2 tomatoes
skinned and chopped, plus herbs (such as parsley or coriander). For the roulade, cut the eggplants lengthwise into ¼ inch slices. Put in an oven-proof dish and cook a little in the oven to soften them. In the meantime, mix together the cottage cheese and herbs and prepare
the tomatoes.Then spread a little cottage cheese over each partially cooked  piece of
eggplant, scatter with tomatoes and roll up. Place back into the oven-proof dish and cook for 15–20 minutes. Serve hot, garnished with the pepper sauce. Fennel T reatSD
1 bulb of fennel, 1 large tomato  cut into ¼" slices, and 2-3 cloves garlic
peeled and sliced thin. Cut of f stalks and leaves from fennel. Slice bulb in half lengthwise so you have two flat halves. Rinse halves under running water to remove sand and put them in a
baking dish with cut side up. Cover halves with tomato slices and place garlic slices on top of
tomatoes. Cover dish and bake at 250° for 1-2 hours. Serve with a baked potato and a salad of grated carrots on a bed of pretty
greens. Green Chard Rolls
4 leaves  of green chard, 2 carrot s, ¼ head broccoli, 2 cloves garlic, ½ cup
rice uncooked, ¼ head cauliflower, 2 small zucchini squash, 1 ear of corn
(cut kernels of f), and 1½ tomatoes. Wash the vegetables well. Put the chard leaves in hot water long enough to wilt them so they will
bend. Cut the other vegetables into small pieces, and put them in a pan with a
little bit of water to boil on low heat


 create lines between countries. We
did.” That which separates us is by definition man-made. For centuries, the Ukrainian and Russian people lived like brothers. Similarly, the people of Texas and Mexico have been peacefully crossing
over into each other ’s territories for centuries. Arabs and the Jews were
nomadic friend s for even longer. The modern nation-state is often a
transactional separation of peoples whose hearts have been historically
unified. The ego works on a collective as well as an individual level, always
seeking to separate, to destroy the fragile bonds that unite us. Our task is to
create a world in which appropriate boundaries are reflective of a higher
order of civilization, not a barba ric display of disunity. We must find a way
to determine our borders without closing our hearts. In alchemy there is a term, “separatio,” which means separating out all
the elements in order to purify them, allowing for their rearrangement at a
higher level. Our different ethnicities, cultures, nationalities, sexual and
gender identities, religions, and so forth are magnificent kaleidoscopic
expressions of one internal truth. They are beautiful points on the rim of the
wheel, but they are not the mystical hub. They are not the deep est truth of
who we are. On the level of the deepest truth we are one, and our purpose
on this earth is to learn to live that way. The ego will always strive to keep us separate, and the suffering
engendered by its investment in guilt is intense and ongoing. People die to
preserve the illusion of separation, and God doesn’ t look away from such
suffering. Jesus wept, and so should we. We shou ld weep  for others, and we should weep for ourselves, for we
will reap what we have sown. Collectively as well as individually, the time
for a massive Atonement is at hand. The Law of Cause and Effect meanskarma, and ours is not so very good. From the violence we show to each
other, to violence against other  countries, to violent transgression against
the earth itself, our collective ego is doing what the ego does. Its goal is not
to inconvenience, but to destroy. At this point, many wonder, is it even possible to begin again? As a
species, can we change? Can we heal? The answer is absolutely yes. We can
atone for our errors, make restit ution, and reform our ways. That is as true
for a nation as it is for a person. We will learn to live together in love. We will learn it through wisdom,
or we will learn it through pain. But we will learn. OceanofPDF.comSoul Growth
Spirituality is not something to be practiced sometimes. It is the existential
meaning of every moment. The spiritual journey is continuous and
practical. It is a moment-by-moment decision-making process: How do I
choose to look at a situation, who do I choose to be within it, and what do I
choose to do? Life is about not just what happ ens to us, but also who we choo se to be
in the space of what happens. Every situation is designed by an intelligent
universe specifically for our soul growth, by definition presenting us with
the oppo rtunities to play life either from a place of love or from a place of
fear—from forgiveness, positivity, and contribution, or from blame,
negativity, and victimhood. Every moment we make the choice. We make it either consciously or
unconsciously, but every thought represents a decision, and “All thinking
produces form at some level”* (T-31). That is how powerful we are, and
how responsible we are for our life experience. The life we live is a reflection of thoughts we chose to think before this
moment. Our lives begin to change when we choose to think  differen tly
now. The spiritual journey is a transition from who we used to be and the
life we used to live, to who we would rather be and the life we would rather
live. No one and nothing can decide for you the thoughts you choose to
think. The world would tell us there’ s no road map, nothing but a random
universe in which the highest good is to do whatever we feel like doing, or
would make us the most money, or would get us whatever it is we think we
want. Nothing is a more limited mentality than such a purposeless
perspective. Living our lives in service to a higher  purpos e is the only road to
happiness, because it is the reason we were born. What the ego posits asfreedom is not freedom, but license; it is a prison of our own making. Following Jesus, serving the Will of God, trying our best to be loving
means serving the desires of our own true self. OceanofPDF.comThe Pillars of a Well-Lived Life
The three principles we hold on to as we walk the spiritual path are these:
faith, love, and service. Those are the pillars of righteou sness, or “right use-ness” of the mind. But even  more than that, they are our powers. They are the use of the mind
in ways that lift us above the normal limitations of the mortal world. Who among us has not seen things come together when harmon y exists
among the players in a system, and things fall apart when anger and
negativity prevail? Our faith that anything is possible in the presence of love, our faith that
forgiveness will always interrupt the ego’s tyranny—these are our powers
when we let miracles light the way. The Holy Spirit is the motivation for
miracles and conduit for mirac les. He is never not available to show us
where they are. “I am not absent to anyone in any situation” (T -116). The world can be a miraculous place, and in many ways it is. We hold
our child ren, we fall in love, we build communities. It’s all there. But the
fear-based thought system that dominates the world is like a sword of
Damocles that hangs above us all. The fate of our world literally hangs on
whether or not we can stop attacking each other, attacking the earth, and
attacking ourselves. We need faith that it’ s possible for us, and for the world, to change. We need love to dissolve the layers of fear that saturate the world. We need a consciousness of service to make sure we will. As we increase our ability to embody the love that is the truth of who
we are, we begin to attract mighty companions into our experience. We
meet people with whom there’ s an almost mysterious sense that we were
brought together for purposes higher than our own. We’re no longer driven
to achie ve what  we perceive to be our separate goals, but instead we’redriven by a desire to collaborate with others in creating collective changes
to the world in which we live. The idea that we go to work to make money, to gain power, or for any
other purpose dictated by a consumer -driven culture begins to take second
place to a more meaningful yearning: to create the good, the beautiful, and
the holy. And to create those things with others. The intentional nature of the universe applies not only to our individual
lives but to our relationships as well. We are drawn to people with whom
we can heal and with whom we can create more than we could have created
on our own. This is the regenerative energy of Christ that is emerging in the
world today. Yes, the ego’s wiles are still a danger to us all. But the sense
that God is active, that the spirit of rebirth is upon us, that Jesus walks on
the water even now, is palpable as well. He is order in the midst of chaos, he is wisdom in the midst of
confusion, he is the love that casts out fear. Jesus is in you and me and all of
us, by whatever name we call him. In moments of despair we need but call,
and he will hear, and he will answer. The times ahead migh t indeed be
challenging, but we will not be alone. Love will prevai l, for God alway s gets the final say. What is completely
up to us, to be determined by the exercise of our free will, is how long it
will take to get there—and how much suffering must occur before the
dawning of the light. In the Talmud it is written that in the midst of the
darkest night we should act as if morning has already come. For in a way it
already has. Hallelujah. Praise God. Amen. OceanofPDF.comChapter Four
He Did Not Die
Teach not that I died in vain. Teach rather that I did not die, by demonstrating that I live in
you. * (T -209)
OceanofPDF.comJerusalem
The Chur ch of the Holy Sepulchre in the Old City of Jerusalem  contains
two of the holiest sites in Christianity: the place where Jesus was crucified,
and the tomb where his body was taken and from which he resurrected. It’s rather shocking how much history is recorded there, based on
traditions going all the way back to the fourth century. Visitors walk up a
narrow flight of stairs to see the actual site of the crucifixion; in a room
right below, behind glass, one can see the rock onto which his blood was
spilled. To me, one of the


 safely be said that all hu man beings need
a minimum of six hours’ sleep to be healthy. Most people need more. Those who think they can get along on less are fooling themselves.”
Medical research scholars, investigating sleep processes an d
deprivation of sleep, point out that severe insomnia has prec eded
psychotic breakdown in some instances. Remember, you are
spiritually recharged during sleep, and adequate sleep is essential to
produce joy and vitality in life. 139  • You need more sleep
Robert O’Brien, in an article, “Maybe You Need More Sleep,” i n an
issue of The Reader¶s Digest, reports the following experiment on
sleep: “For the last three years experiments have bee n in progress at
Walter Reed Army Institute of Research in Washington, D.C.
Subjects—more than one hundred military and civilian volun-t eers—
have been kept awake for as long as four days. Thousands of te sts
have measured the effects on their behavior and per-sonality. R esults
of these tests have given scientists astonishingly new insi ghts into the
mysteries of sleep. “They now know that the tired brain apparently craves sleep so
hungrily that it will sacrifice anything to get it. After onl y a few hours
of sleep loss, fleeting stolen naps called ‘lapses,’ or mi cro-sleep,
occurred at the rate of three or four an hour. As in real sl eep, eyelids
drooped, heartbeat slowed. Each lapse lasted just a fraction of a second. Sometimes the lapses
were periods of blankness; sometimes they were filled with images,
wisps of dreams. As hours of sleep loss mounted, the lapses took place
more often and lasted longer, perhaps two or three seconds. Even if
the subjects had been piloting an airliner in a thunderstorm, the y still
couldn’t have resisted micro-sleeps for those few price less seconds. And it can happen to you, as many who have fallen asleep at the
wheel of a car can testify. “Another startling effect of sleep deprivation was its at-t ack on
human memory and perception. Many sleep-deprived subjects wer e
unable to retain information long enough to relate it to the task they
were supposed to perform. They were totally befuddled in si tuations
requiring them to hold several factors in mind and act on them, as a
pilot must when he skillfully in-tegrates wind direction, air speed,
altitude, and glide path to make a safe landing.”
• Sleep brings counsel
A young lady in Los Angeles who listens to my morning radio talk s
told me that she had been offered a lucrative position in Ne w York
 140  City at twice her present salary. She was wondering whether t o accept
or not and prayed prior to sleep as follows: “The creative  intelligence
of my subconscious mind knows what is best for me. Its tendency is
always lifeward, and it reveals to me the right decision, w hich blesses
all concerned. I give thanks for the answer which I know will come to
me.”
She repeated this simple prayer over and over again as a l ullaby
prior to sleep, and in the morning she had a persistent feeling  that she
should not accept the offer. She rejected the offer and subsequent
events verified her inward sense of know-ing, because the com pany
went bankrupt in a few months fol-lowing their offer of empl oyment
to her. The conscious mind may be correct on the facts objecti vely
known, but the intuitive faculty of her subconscious mind saw the
failure of the concern in question, and prompted her ac-cordingly. • Saved from certain disaster
I will illustrate how the wisdom of your subconscious mind can
instruct you and protect you relative to your request for right a ction as
you go to sleep. Many years ago, before the Second World War, I was offered a  very
lucrative assignment in the Orient, and I prayed for guidance  and the
right decision as follows: “Infinite intelli-gence within me knows all
things, and the right decision is revealed to me in divine order. I  will
recognize the answer when it comes.”
I repeated this simple prayer over and over again as a lul laby prior
to sleep, and in a dream came the vivid realization of things t o come
three years hence.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        • A common stumbling block to wealth
There is one emotion, which is the cause of the lack of wealt h in the
lives of many. Most people learn this the hard way. It is  envy. For
example, if you see a competitor depositing large sums of m oney in
the bank, and you have only a meager amount to deposit, does it make
you envious. The way to overcome this emotion is to say to yourself,
“Isn’t it wonderful. I rejoice in that man’s prosperity. I  wish for him
greater and greater wealth. ”
To entertain envious thoughts is devastating because it places y ou in
a very negative position; therefore, wealth flows from you instead of
to you. If you are ever annoyed or irritated by the prosperity or great
wealth of another, claim immediately that you truly wish for  him
greater wealth in every possible way. This will neutrali ze the negative
thoughts in your mind and cause an ever-greater measure of weal th to
flow to you by the law of your own subconscious mind. • Rubbing out a great mental block to wealth
If you are worried and critical about someone whom you claim is
making money dishonestly, cease worrying about him. You know
such a person is using the law of mind negatively; the law of mi nd
takes care of him. Be careful not to criticize him for the  reasons
previously indicated. 106  Remember: The block or obstacle to wealth is in your own mind. You can now destroy that mental block. This you may do by getting
on mental good terms with everyone. • Sleep and grow rich
As you go to sleep at night, practice the following tech-nique. Repeat the word, “Wealth,” quietly, easily, and feelingly. Do t his over
and over again, just like a lullaby. Lull yourself to sleep wit h the one
word, “Wealth. ” You should be amazed at the result. Wealth should
flow to you in avalanches of abundance. This is another example o f
the magic power of your subcon-scious mind. • Serve yourself with the powers of your mind
1. Decide to be wealthy the easy way, with the infallible aid of your
subconscious mind. 2. Trying to accumulate wealth by the sweat of your brow and hard
labor is one way to become the richest man in the graveyar d. You do
not have to strive or slave hard. 3. Wealth is a subconscious conviction. Build into your men-tality
the idea of wealth. 4. The trouble with most people is that they have no invisible means
of support. 5. Repeat the word, “Wealth,” to yourself slowly and quietly for
about five minutes prior to sleep and your subconscious will br ing
wealth to pass in your experience. 6. The feeling of wealth produces wealth. Keep this in mind at all
times. 7. Your conscious and subconscious mind must agree. Your
subconscious accepts what you really feel to be true. The dom inant
idea is always accepted by your subconscious mind. The dominant
idea should be wealth, not poverty. 107  8. You can overcome any mental conflict regarding wealth by
affirming frequently, “By day and by night I am being pros-pe red in
all of my interests. ”
9. Increase your sales by repeating this statement over and ov er
again, “My sales are improving every day; I am ad-vancing,
progressing, and getting wealthier every day. ”
10. Stop writing blank checks, such as, “There is not enough to go
around,” or “There is a shortage,” etc. Such state-ments magnify  and
multiply your loss. 11. Deposit thoughts of prosperity, wealth, and success in your
subconscious mind, and the latter will give you compound interest. 12. What you consciously affirm, you must not mentally deny a few
moments later. This will neutralize the good you have affirmed. 13. Your true source of wealth consists of the ideas in your mind. You can have an idea worth millions of dollars. Your subconscious
will give you the idea you seek. 14. Envy and jealousy are stumbling blocks to the flow of wealth. Rejoice in the prosperity of others. 15. The block to wealth is in your own mind. Destroy that block
now by getting on good mental terms with everyone. 108  10
Your Right to Be Rich
It is your right to be rich. You are here to lead the abun-dant l ife and
be happy, radiant, and free. You should, therefore, have all the money
you need to lead a full, happy, and pros-perous life. You are here to grow, expand, and unfold spiritually, men-tally, a nd
materially. You have the inalienable right to fully develop and express
yourself along all lines. You should sur-round yourself with beauty
and luxury. Why be satisfied with just


 in diets all over the country. This sameness is largely in the enormous consumption of non-vitamin, nonmineral foods composed of white flour and sugar. The average diet furnishes a vitamin B
1 intake of from 200 to 300 International Units. This
is just enough to prevent the development of the oriental disease--beriberi. The
American population are quite evidently not getting enough vitamin B 1 and are existing
on the edge of pellagra and beriberi all the time. In order to have the optimum benefit
from Vitamin B 1 a person of 150 pounds weight should have from 700 to 1,000 units
per day. G. R. Cowgill, one of the outstanding workers in this field, states: "There are grounds
for believing that American dietaries as a whole are unsatisfactory with respect to the
content of vitamin B 1." Dr. Cowgill follows this statement by a copy of the following menus:
   International Units of B 1 per
serving
Breakfast
Orange Juice 18.1
Soft boiled egg 15.1
2 slices toast (white) 7.4
Butter and honey 0.0
Coffee 0.0
Sugar 0.0
Cream 3.1
Total  43.7

Luncheon
Tomato soup 7.8
Broiled chicken 13.6
Mashed potatoes 10.0
String beans 8.8
2 slices bread (white) 7.4
Tea or coffee 0.0
Sugar 0.0
Cream 3.1
Pumpkin pie 1.0
Total  51.7

Dinner
Fresh fruit coctail 18.1
Roast beef 16.6
Spinach 9.0
Potatoes 10.0
2 rolls 7.5
Lettuce and French dressing 15.1
Cake 1.0
Coffee with cream 3.1
Total  80.4
Breakfast  43.7 I.U. Luncheon  51.7 I.U. Dinner  80.4 I.U. Total  175.8 I.U. B 1    Dr. Cowgill concludes with: "They do not supply even the minimum B 1
requirements!" Dr. Burt Wolbach, of Harvard University, has shown that certain changes take place
in the epithelium lining the windpipe and bronchial tubes of children who do not receive
enough vitamin A. In making postmortem studies on a number of children who had died of other diseases, he noted that the majority of the children showed epithelial changes
incident to vitamin A starvation. Postmortem proof, both gross and microscopic, existed
to confirm the fact that these children did not receive enough vitamin A. The gross
changes which indicated a lack of vitamin A were simply small abscesses in the tonsils,
and the presence of pus in the accessory si nuses. The same changes occur in laboratory
animals which are given inadequate quantities of vitamin A. Apparently these changes
take place on a less severe vitamin A deficiency, than that which causes the gross
disease of the eye. The changes in the throat and bronchial epithelium described by Dr.
Wolbach are now known to be very common. The change is the reversion of the cell
type from a secreting cell to one which is simply hardened and flattened, and has only the function of acting as a mechanical barrier, like a scale on a fish. Apparently this is
an effort on the part of Nature to sacrifice function for mechanical protection. On
account of the vitamin deficiency, the cell loses its ability to fight against invading microorganisms, so Nature sets up a whorl of flat, hard cells which serve as a
mechanical barrier. That this defense eventually fails is quite evident as the hardened, flattened epithelial
mass finally separates; becomes a small hardened scale, and drops off, leaving a raw,
undefended area which is immediately filled with invading microorganisms. The result
is many tiny foci of infection, the result being chronic bronchitis, chronic tonsillitis, as
chronic sinus disease. In our diets as they exist at the present time, it is quite evident
that we do not receive enough vitamin A or enough vitamin B. We have stated that vitamin C has the function of protecting the health of blood
vessels, gums, and teeth. An examination of the health or disease of these parts of the
body will furnish a good index of our success in achieving diets that are sufficient in
this protective element. Do we have a population with good, sound, healthy teeth? Do
these sound, healthy teeth have a sufficiently good vitamin and mineral intake so that
they may carry their function on into advanced years? Is the health of the small children and the condition of gums and teeth as satisfactory as it should be? Is it right and proper
that every school child in America suffers the handicap of having some diseased teeth,
some infected gums, and should the child be swallowing pus constantly, which comes into his mouth from pyorrhea? The obvious presence of mouth and gum disease in school children and adults needs no further argument or confirmation. We do not need to make vitamin C determinations on the blood stream. The widespread and severe
character of disease in this one part of the body shows conclusively that vitamin C
deficiency is universal in all civilized countries. Our needs are not being met in this
connection. What we get does not measure up to what we should have. In connection with rickets, the disease caused by lack of vitamin D, no argument is
necessary to sustain the truth of the statemen t that this disease is practically universal. The only question at issue is the degree of rickets that exists in any individual case. Here again the question of a right and proper standard comes into the picture. Four years
ago at a Baby Show held at the County Fair in a western New York County, a certain
fat, chubby baby won the prize as being the most perfect baby in the county. Within a month after this prize had been awarded, th e baby was in the hospital wearing artificial
supports on the legs in order to straighten out the crooked bones due to a severe case of
rickets! This baby had undoubtedly suffered from rickets during its whole life; but the lack of proper understanding of the disease and the lack of a proper standard caused the
judges to believe this was a normal, healthy baby. The judges had seen so many rachitic
babies, so many diseased babies, and had so seldom seen a normal, healthy baby, that
they were misled. Many doctors are deceived by fat and do  not know the difference between a rachitic
baby and a healthy baby. They do not know the difference between a healthy mouth and
a diseased mouth, unless disease in the m outh is far advanced. Moderate degrees of
tooth decay and pyorrhea are believed by the average laymen and the average physician
to be normal. A lack of vitamin D and the subsequent disease, rickets, produces changes
in the shape of the head, in which the forehead is high and broad. The head is wide
above the ears and bulges out above the temples. This is the type of forehead that
formerly was considered an indication of intelligence and brain power. The reverse is true. These high, wide foreheads which bulge not only sideways but forward are rachitic
and contain brains which are less active than normal. The type of chest known as "pigeon breast," which projects forward and comes to a
point at the sternum, is another common physical deformity caused by rickets. The well known knock-knees and bowlegs have been known as signs of rickets for many generations. A child may have one or all of these stigmata. It is a disease to be feared,
and should receive attention at the very earliest age. The deformities mentioned are not the only bone deformities associated with rickets. Other bones of the body may also be softened and deformed by this disease. It should be
remembered in this connection that while the disease is usually considered merely a
lack of vitamin D, it is also in some cases a lack of calcium and other minerals. Bones,
of course, cannot be property built without the basic building materials, which are
calcium and phosphorus. The question as to whether or not the ordinary diet contains enough of the various
elements contained in the vitamin B
2 Complex (riboflavin, nicotinic acid, pantothenic
acid, and pyridoxine) has been a matter of controversy for several years.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Soil and Health Library
This document is a reproduction of the book or other copyrighted material you
requested. It was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail. com. This reproduction was made by the Soil and Health Library only for the purpose of
research and study. Any further reproduction or distribution of this copy in any form
whatsoever constitutes a violation of copyrights. THE NATIONAL MALNUTRITION*
D. T. QUIGLEY, M. D., F. A. C. S. Published by The Lee Foundation for Nutritional Research Milwaukee, Wisconsin
Copyright 1943 D.<|eot_id|><|begin_of_text|>
Q: What is the main source of vitamin D?,
A: Exposure to sunshine, which produces vitamin D in the skin.
Q: What is the purpose of the


 from
the brain? Many people still think that the nerves work electrically,
like a telegraph system, because until ﬁfteen years ago,
that is what medical texts contended. However, in the
1970s, a series of impor tant discoveries began, centering
on a new class of minute chemicals called
neurotransmitters. As their name implies, these chemicals
transmit nerve impulses; they act in our bodies as
“communicator molecule s,” whereby the neuron s of the
brain can talk to the rest of the body. Neurotransmitters are the runners that race to and from
the brain, telling every organ inside us of our emotions,
desires, memories, intuitions, and dreams. None of these
events are conﬁned to the brain alone. Likewise, none of
them are strictly mental, since they can be coded into
chemical messages. Neurotransmitters touch the life of
every cell. Wherever a thought wants to go, these
chemicals must go too, and without them, no thoughts can
exist. To think is to practice brain chemistry, promoting a
cascade of responses throughout the body. We have alreadyseen that intelligence, as know-how, pervades the
physiology—now it has acquired a material basis. That gives away the plot of this chapter, but with none of
the drama.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        He did not even suspect that it was cancerous,
and since he was in his sixties, the lesion was growing
quite slowly. However, as soon as I told him that the lesion
was consistent with a diagnosis of lung cancer, he became
terribly agitated. Within a month he started to cough up
blood; within  three, he was dead. If his state of mind
contributed to this untoward haste, it apparently acted
quickly. This patient could live with his tumor, but he
couldn’t live with the diagnosis. Even more basic is this question: Is the “mind” that a
doctor is interested in the patient’s overall personality, his
subconscious, his attitudes, his deepest beliefs, or
something not yet understood and deﬁned by psychology. It may be that the releva nt aspect of the mind involved in
getting sick or getting well is not even speciﬁcally human. An Ohio University study of heart disease in the 1970s
was conducted by feeding quite toxic, high-cholesterol diets
to rabbits in order to block their arteries, duplic ating the
eﬀect that such a diet has on human arteries. Consistent
results began to appear in all the rabbit groups except for
one, which strangely displayed 60 percent fewer symptoms. Nothing in the rabbits’ physiology could account for their
high tolerance to the diet, until it was discovered by
accident that the studen t who was in charge of feeding
these particular rabbits liked to fondle and pet them. He
would hold each rabbit lovingly for a few minutes before
feeding it; astonishingly, this alone seemed to enable the
animals to overcome the toxic diet. Repeat experiments, in
which one group of rabbi ts was treated neutrally while the
others were loved, came up with similar results. Once
again, the mechanism that causes such immunity is quite
unknown—it is baﬄing to think that evolution has built intothe rabbit mind an immune response that needs to be
triggered by human cuddling. There is even a possibility, many doctors would contend,
that the mind is a ﬁction, medically speaking. When we
think that it is sick, what is really sick is the brain. By this
logic, the classical mental disorders—depression,
schizophrenia, and psychosis—are actually brain disorders. This logic has obvious inadequacies: it is like saying that
car wrecks should be blamed on automobiles. But the
brain, being  a physical organ that can be weig hed and
dissected, makes medicine feel more secure than does the
mind, which has proved impossible to deﬁne after many
centuries of introspection and analysis. Doctors are quite
happy not to be called upon as philosophers. The ability of today’s psychotropic, or mind-inﬂuencing,
drugs to relieve the major symptoms of mental illness, such
as depression, mania, anxiety, and hallucinations, is much
greater than any treatment available in the past. Chemical
psychiatry is likely to vie with its exact opposite, mind-body
medicine, as the medical revolution of our time. It has hard
clinical results to back it up, including numerous
indications that chemical imbalances in the brain are
directly linked to mental illness. Nothing could appear to be more all-encompassing than
the fullblown madness of a chronic schizophre nic, who
suﬀers from hallucinatory visions and inner voices,
distorted thinking, and often complete physical and mental
disorientation. To ask a schizophrenic what day it is can
throw him into bewilderment and shivering terror. However, the structural diﬀerence between this state of
mind and sanity may be traceable to one minute
biochemical called dopamine, which is secreted by the
brain. The dopamine connection, known for two decades,
held that schizophrenics overproduce this chemical, which
plays an important role in processing both emotions andperceptions—a hallucinat ion would thus be a perception of
the outside world that has gotten scrambled in the brain’s
chemical coding. This hypothesis was further simpliﬁed in 1984 when a
psychiatrist at the University of Iowa, Dr. Raﬁq Waziri,
reviewed what was known about the brain chemistry of
schizophrenics and narrowed the defect down to an even
smaller molecule called serine, a common amino acid found
in most protein foods. Serine is thought to be an early link
in the manufacture of dopamine. Unable to metabolize
serine corre ctly, the brains of schizophrenics apparently
overproduce dopamine to oﬀset the lack—the exact process
is still unknown. Could it be that full-blown schizophrenia,
considered the most bizarre and complex of mental
disorders, depends on how well you digest your food. Earlier ﬁndings at M. I. T. have already shown that the
brain’s basic chemistry is so variable that it can be
modiﬁed by a single meal. Dr. Waziri bolstered support for his theory by taking a
group of long-term schizophrenics and feeding them a
dietary supplement of glycine, a chemical that serine is
supposed to build as part of the dopamine mechanism. Perhaps the extra glycine would bypass the serine defect,
Waziri reasoned, and bring dopamine back into balance. In
the trial group, a few schizophrenics responded quite
dramatically—they were  able to stop their medications
without having any psych otic episodes. For the ﬁrst time in
years, their thinking was free from both their disease and
the mind-numbing drugs used to treat it. A dieta ry approach to mental illness would be far more
benign than current therapies. The possibility of ﬁnding
more dietary  links is also tantalizing. At least one best-
selling diet book has jumped the gun by listing “happy
foods” and “sad foods,” on the theory that the amino acids
in these foods go directly to the brain and are made intochemicals that produce either positive or negative moods. Milk, chicken, bananas, and leafy greens are among the
happy foods, because they stimulate dopamine and two
other “positive” brain chemicals. Sugary and fatty foods, on
the other hand, are typically sad foods, because they
stimulate acetylcholine, a “negative” chemical. Critics say,
quite justiﬁably, that brain chemicals are not so simple—
can a schizophrenic’s high dopamine levels be considered
positive. Nor does it seem that changing the intake of
amino acids  leads directly to more of a desir ed brain
chemical, just as the amount of cholesterol in your diet
does not directly correlate with the amount in your blood. If you can eat your way to sanity, or even a better mood,
then the basic issues in mind-body medicine become even
more confused. Can you trust the mind to cure arthritis and
at the same time hold that eating chocolate will make you
depressed. This would imply a self-contradiction, that mind
is dominant over matter except when matter is dominant
over mind. In the current atmosphere of ambiguous
ﬁndings, the two opposite positions—treat the body
through the mind, treat the mind through the body—are
equally up in the air. None of the confusion has been adequately clariﬁed, and
as a result, the subjecti ve world of the mind remains a
treacherous force, capricious in its ability to heal, equally
capricious in its ability to bring illness. Many doctors,
because of their materialistic bias, would be thrilled to
conclude that chemicals must be the answer to all our
mental and physical mysteries. I don’t think they can be. In my specialty of
endocrinology, some of the ﬁrst chemicals that aﬀect the
mind, the endocrine hormones, were discovered. Every day
I see patients who display mental symptoms that are
traceable to defects in their hormonal balance—the
distorted thinking of a diabetic going into a low-blood-sugar


 should encompass. Feeling unbounded
Being at peace
Having a loose attachment to your personal history
Living in the present
Becoming free of negative thought forms and emotions
Breaking away from traumas and wounds from the past
Accepting that higher consciousness is natural, part of
the human continuum
Experiencing more and more self-awareness as you
evolve
Living in a state of wellbeing that continues to grow and
deepen
A venerated  spiritual teacher was once asked,  “What
does it take to be enlightened?” His reply: “You no longer
have a personal stake in the world.” If you identify with the
boundaries erected by “I, me, and mine,” this sounds like a
death sentence. Having a personal stake in the world is
what life is all about, isn’t it? But with a longer view, across
the entire spectrum of consciousness, the opposite is true. When you no longer identify with “I, me, and mine,” you
are ushered into a new world of experience that transcends
the individual. This is the second birth that the Vedas extol
as the true beginning of life.Finally, I ﬁnd it very touching that Martin’s enlightened
subjects, as amazed as they were by their new state,
thought that nothing could be better. “This is as real as it
gets” was a common reaction. But they were wrong. Reality
is inﬁnite, and what makes it inﬁnite isn’t the edge of the
universe racing away faster than the speed of light. The
universe matches human aspirations, and its inﬁnity
reﬂects the inﬁnity inside  us once we wake up and realize
that it exists. * Adapted from Robert K eith W allace’s The Physiology of Consciousness  (M.I.U. Press, 1993). OceanofPDF.comIf asked for an exact deﬁnition of quantum healing, I would
say this: quantum healin g is the ability of one mode of
consciousness (the mind) to spontaneously correct the
mistakes in another mode of consciousness (the body). It is
a completely self-enclosed process. If pressed for a shorter
deﬁnition, I would say simply that quantum healing makes
peace. When consciousness is fragmented, it starts a war in
the mind-body system. This war lies behind many diseases,
giving rise to what modern medicine calls their
psychosomatic component. The rishis might call it “the fear
born of duality,” and they would consider it not a
component but the chief cause of all illness. The body will send many  signals to indicate that a war is
going on. Recently a young French-Canadian woman came
to see me suﬀering from Crohn’s disease, a severe
intestinal disorder characterized by chronic and
uncontrollable diarrhea, accompanied by painful
inﬂammation. Although the cause of Crohn’s disease is
unknown, it strikes mostl y among young adults and may be
connected to a deﬁciency in the immune system. What iswell known is that the intestinal tract is highly sensitive to
emotional states; in this patient’s case, it was not
surprising to hear that she worked long hours under the
high pressure of a downtown Boston advertising ﬁrm. After talking to her for a while, I discovered that she had
learned to meditate several years before. I asked her if she
still kept it up. No, she answ ered, there wasn’t much time
for it; when she did sit down to meditate, it didn’t do much
good, because she usually fell asleep in a few minutes. I then asked if she had adjusted her diet to help her
condition, slowed down the pace of her life, or considered
moving on to a job with less stress. Looking somewhat
impatient, she said no again—she wasn’t going to allow her
disease, which caused her many diﬀiculties, to rule her life. “Look,” I said, “you have  a very serious condition. If this
inﬂammation persists, you may have to have parts of your
intestine surgically remo ved. What are you going to do
about that?” She was quite knowled geable about her
disease, and I didn’t have to tell her that some grim choices
lay ahead. The surgery in question  involves considerable
disﬁguration, since with part of the intestine removed, a
tube has to be extended  out of the abdomen to handle
elimination. Even then, the disease is not cured and tends
to recur in other parts of the intestine. “That’s why I’m here,” she answered. “I want a mental
technique to help me continue to lead a normal life.”
I was seeing  the result of what the rishis called Pragya
aparadh,  the mistake of the intellect. This woman’s body
was crying out for healin g, and it was telling her so every
time she had an attack. She couldn’t even close her eyes to
meditate without her body desperately grabbing some
relief in the form of sleep. Yet, her mind interpreted these
attempts at healing as either irrelevant or troublesome. She insisted on leading a “normal life” of high stress that
her system wasn’t equipped to cope with.“This is not the kind of disease you can ﬁght,” I said,
“because there’s no one on the other side but you.” I
explained that the same neuropeptides that registered
stress in her brain were produced in her intestines. When
she felt fear, frustration, and worry, the identical emotions
were being experienced in her abdomen. I told her that in my opinion she didn’t need any new
mental techn ique—she needed to let her body do what it
wanted to do, which was to get well. The best way to
cooperate with that was to give her body the rest it was
demanding, continue to meditate, change her diet, and
realize that no rewards from her job could possibly
outweigh the danger she had put herself in. Nature was
trying to tell her something very important, and once she
paid attention, her problems would correct themselves. “In a case like yours,” I said, “you already have the best
medicine you could possibly hope for—it’s your own
attention. Right now, the quality of that attention is fearful
and tense, which is why you aren’t getting better. But as
soon as your awareness becomes settled and loses its fear,
your body will recover—it’s up to you.”
She listened to me with interest, but I sensed that she
resented hearing these things. The mistake of the intellect
is insidious. The intellect refuses to believe that everything
is happening inside one mind-body reality; it creates the
ﬁction that the sick body is somewhere else, anyw here else
but in the same situation as itself. Illness is obviously a sign that there is a war going on. According to Ayurveda, the conﬂict is being waged “in
here,” contra ry to the germ theory of disease, which tries
to tell us that the war was started “out there” by invaders
of every kind—bacteria, viruses, carcinogens, et cetera—
which are lying in wait to attack us. Yet, healthy people live
amid these dangers quite safely. Only when the immune
system collapses, as in the case of AIDS, do we realize thatour skin, lungs, mucous linings, intestines, and many other
organs have learned to coexist with outside organ isms in a
delicate balance. The pneumo nia that an AIDS patient
typically catches is caused by a variety of Pneumocystis
that is prese nt in everybody’s lungs all the time. The AIDS
virus activates such diseases from the inside by
demolishing one part of the immune system (the helper T-
cells), thus breaking apart the network of information that
holds us together. In fact, we are this network, which projects itself into the
world as our bodies, thoughts, emotions, and actions. Nor
does the network stop with us. The simplistic idea that
germs are our deadly enemy is a half-truth, because germs
are part of the network, too. The whole living world is
bound up in DNA, which has evolved along one channel as
bacteria, along another as plants and animals, and along
still another as man. The environment “out there”
cooperates with the one “in here” like two polarities, in one
sense totally opposed but in another totally comple mentary. If you look at reality from the viewpoint of all DNA, not just
ours, then there is an entire global information network
that has to be kept alive and healthy. Viruses, for example, are capable of mutating very
quickly—that is why a shot that immunizes you from this
year’s ﬂu will usually not be eﬀective next year. The ﬂu
virus will have mutated somewhere around the world into a
completely diﬀerent strain. (One of the AIDS virus’s many
unprecedented talents is its ability to mutate a hundred
times faster than a typical ﬂu virus.) Researchers have
recently speculated that the reason why viruses mutate so
rapidly is to keep pace with new variants of bacteria, thus
carrying to all parts of the globe the news that life is


. Add the Braggs or  tamari sauce
when the mixture begins to dry out. Add the lemongrass and continue to sauté very briefly, 1 or 2
minutes. Add the leek s and ginger to the b owl of roasted spices. Mix together well. W ith a teaspoon,
begin to work the miso into the mixture. Keep mixing. The curry will break down the more you mix
it. Pu tting some pres sure on the spoon will help to pound the spices and leeks together. Add ½
teaspoon more miso if needed. If the mixture is too dry and is not combining we ll, add up to 1
tablespoon vegetable  stock. When the mixture is well combined and the consistency of a smooth
paste, place into a glass jar and store in the refrigerator. Note: Y ou can use a small  (mini) food
processor to make the paste. Y ellow Thai Curry with Carrots and Greens
Follow the r ecipe for Y ellow Thai Curry. Make a batch, stor e in a jar with a
tight-fitting lid. 1 teaspoon ghee
1 teaspoon sesame oil
1 cup leeks, chopped fine
2 cups carrots, whole, sliced on the diagonal
2 tablespoons vegetable stock
4 tablespoons Y ellow Thai Curry paste
4 cups bok choy sliced into long, ¼-inch-wide strips
4 cups napa cabbage, thinly sliced
1 tablespoon sesame seeds, toasted
½ cup cilantro, fresh and chopped
1 tablespoon coconut flakes, toasted
2 limes, juiced

In a lar ge s auté pan, heat up the ghee and sesame oil. Add the leeks and sauté for 2 minutes. Add
the carrots and veggie stock and simmer for an additional 2 minutes. Add Thai Curry Paste and
simmer for 2 minute s. Add bok choy and napa cabbage. T oss the greens in the curry paste until
wilted. Garnish with toasted sesame seeds, chopped cilantro, and coconut; sprinkle with fresh lime
juice. Fresh Cucumber with Basil and Mint
3 cucumbers, peeled, seeds removed, and sliced very thinly
¼ cup, packed, basil, fresh, thinly sliced into strips¼ cup, packed, mint, fresh, thinly sliced into strips
2 tablespoons cilantro, fresh, chopped
½ teaspoon coriander
2 tablespoons rice vinegar
1 teaspoon sesame seeds
1 teaspoon Braggs Liquid Amino Acid or tamari sauce,
or ½ teaspoon salt

T oss a ll ing redients to gether and let rest for up to one hour before serving. Stir a few  times while
resting to distribute the flavor. Serve as a condiment or side salad. Basmati Rice with Mangoes
2 cups or ganic basmati rice, rinsed and strained
3¾ cups water or vegetable stock
1 cinnamon stick
½ cup coconut milk
1 cup mango, fresh, ripe, cubed (use defrosted frozen mangoes)
½ teaspoon cumin
½ teaspoon cardamom

In a 3-quar t saucepan, add the rice and the cinnamon stick to the water or stock and bring to a boil. Cover the pot with a tight-fitting lid and re duce heat. Allow the rice to simmer at the lowest possible
heat f or 20 minutes. Do not remove the lid from the pot. Remove from heat after 20 minutes. Fluf f
rice with a fork and  add the coconut milk and mango pieces and spices. Fluf f with a fork until
combined; remove the cinnamon stick before serving. Keep covered until you are ready to serve. Banana Coconut Stew
1 teaspoon ghee
4 bananas, peeled and sliced
½ teaspoon cloves
¼ cup apple juice
2 tablespoons maple syrup
½ cup low-fat coconut milk
In a sauté pan, heat t he ghee and add the sliced bananas and simmer for 2 or 3 minutes. Add the
cloves and  the apple juice. Sauté very briefly, 1 or 2 minutes. Add the maple syrup and the coconut
milk. The liquid should just cover the bananas. Add more apple juice to cover the bananas if
necessary. Allow the mixture to simmer fo r 10 minutes. Serve in individual dessert b owls. If desired,
garnish with toasted almonds and coconut flakes. CHINESE CUISINE
V egetable Hot and Sour Soup
Buddha’ s Feast
Marinated Sesame T ofu Strips
Simple Steamed Rice
Almond Cookies

V egetable Hot and Sour Soup
1 cup (¼ pound) fresh tofu, low-fat, firm or extra firm, cut
into thin slices
3 teaspoons Braggs Liquid Amino Acid or tamari sauce
1 teaspoon ghee
1 teaspoon sesame oil
½ teaspoon red chili flakes
1 cup eggplant, peeled and cut into julienne strips
1 cup carrots, thinly sliced
4 cups vegetable stock
2 tablespoons apple cider vinegar
1 tablespoon arrowroot powder
¼ cup cold water
2 tablespoons green onions, chopped
1 cup sunflower sprouts or bean sprouts

Place the tofu into a bowl and add 1 teaspoon of Braggs. T oss with a fork and set aside. In a soup
pot heat the ghee and  sesame oil. Add chili flakes. Add eggplant and carrots and sauté 3 to 4 minutes
or unt il carrots are almost soft. Add vegetable stock and bring to a boil. Add the tofu, vinegar, and 2
teaspoons Braggs. Simmer 5 minutes. In a small bowl, dissolve the arrowroot in the cold water andcombine with a fork. Add to the soup, stirring constantly. The soup will begin to thicken. This only
takes a minute. T urn of f the heat. Ladle th e soup into bowls and garnish with the green onions and
sprouts. Buddha’ s Feast
Basic Sauce for Chinese Stir -Fry
Y ield: 2 cups
3 cloves garlic (optional), pressed, or 1 teaspoon powder
1 teaspoon ginger, fresh grated or powder
½ teaspoon red chili flakes
1 tablespoon sesame oil
1½ cups vegetable stock
4 tablespoons Braggs Liquid Amino Acid or tamari sauce
3 tablespoons rice vinegar
1 tablespoon lemon juice
1 tablespoon maple syrup
1 teaspoon mustard, dry
2 tablespoons arrowroot dissolved in 2 tablespoons
water

In a small saucepan, lightly sauté the garl ic, ginger, and chili flakes in sesame oil. Add all other
remaining ingredients  except arrowroot and bring just to the boiling point. Reduce the heat and pour
in dissolved arrowroot. Stirring continuously, simmer until thickened. Buddha’ s Favorite V egetables
Y ou will need appr oximately 2 cups of mixed vegetables per person, 8 cups
total for 4 servings. Choose any of the following vegetablesfor a stir -fry. The or der given should be the or der in  which the vegetables will cook. 1 teaspoon ghee
1 teaspoon sesame oil
2 cups carrots, diagonally cut thinly
2 cups cauliflower, bite-size pieces
2 cups broccoli, bite-size pieces, peel stalk and slice
2 cups celery, diagonally cut2 cups asparagus, 2-inch pieces
2 cups bok choy, sliced diagonally
2 cups cabbage, white or napa, shredded
1 cup red pepper or green pepper, thinly sliced
1 cup green beans, keep whole
2 cups mung bean sprouts
2 cups spinach, shredded
1 cup snow peas, whole

Begin stir -fry by heating 1 teaspoon ghee and 1 teaspoon sesame oil. Reduce this amount if you
are m aking veggies f or one or two people. Adding vegetables one batch at a time according to the
order, stir -fry until the carrots are tender. Pour sauce over vegetables after they are  cooked. Serve
over rice or udon noodles. Garnish with sesame seeds and green onions. Marinade Sesame T ofu Strips
12 ounces fresh tofu, low-fat, firm, or extra firm, cut into
cubes or slices
¼ cup sesame seeds, toasted

Marinade
½ cup rice vinegar
½ cup Braggs Liquid Amino Acid or tamari sauce
2 tablespoons maple syrup
2 tablespoons lemon juice
1 teaspoon cumin, ground
1 teaspoon ginger, ground
1 teaspoon sesame oil

Combine the marinade ingredients. Cut tofu into desired shape and soak in marinade for 6 hours or
overnight. Remove the tofu from the marinade. Place sesame seeds in a small bowl and coat each
piece of tofu with ses ame seeds. Place tofu  on a sheet pan sprayed with oil. Bake in the oven until the
tofu is golden brown, 20 to 30 minutes. Add to the stir -fry or use in any dish that calls for tofu cubes.Simple Steamed Rice
1 cup basmati rice
2 cups water or vegetable stock
Bring rice and water to a boil. Reduce he at to lowest possible setting and allow the  rice to cook
undisturbed for 15 to 20 minutes. Fluf f with a fork and serve with stir -fry. Almond Cookies
1 cup almonds (you can use any type of nut)
1 cup rolled oats, or ganic

Place the almonds in a food processor and pulse for 1 minute. Add the oats and con tinue to pulse
into a coarse meal. Place mixture into a mixing bowl. 1 cup whole wheat pastry flour or rice flour
½ teaspoon cinnamon or nutmeg
½


 supposed to solve and what damage it has done
and is continui ng to do will enable you to dissolve this image of all
images. Needless to say, you also have to recognize most particularly and
in detail what your idealized  self’s specic demands and standards
are, and, further, you have to see their unreasonableness, their
impossibility. When you have a feeling of acute anxiety and
depression, consider the fact that your idealized self may feel
questioned and threatened, either by your own limitations, by
others, or by life. Recognize the self-contempt that underlies the
anxiety or depression. When you are compulsively angry at others,
consider the possibility that this is but an externalizatio n of your
anger at yourself for not living up to the standards of your false self. Do not let it get away with using the excuse of outer problems to
account for acute depression  or fear. Look into the question from
this new angle. Your private and personal work will help you in this
direction, but it is almost impossible to do it alone. Only after you
have made some substantia l progress will you recognize that so
many of these outer problems are directly or indirectly the result of
the discrepancy between your capacities and the standar ds of your
idealized self and how you deal with this conict. So, as you proceed in this particular phase of the work, you will
come to understand the exact nature of your idealized self: Its
demands, its requirements of self and others in order to maintain
the illusion. Once you fully see that what you regarded as
commendable is really pride  and pretense, you will have gained amost substantial insight that enables you to weaken the impact of
the idealized self. Then, and then only, will you realize the
tremendous self-punishment you inict upon yourself. For whenever
you fall short, as you are bound to, you feel so impatient, so
irritated, that your feelings can snowball into fury and wrath at
yourself. This fury and wrath  are often projected on others because
it is too unbea rable to be aware of self-hate, unless one unrolls this
whole process and sees it entire, in the light. Neverthele ss, even if
this hate is unloaded upon others, the eect on the self is still there
and it can cause disease, accident, loss, and outer failur e in many
ways. Giving Up the Idealized Self
When you make the very rst steps toward giving up the idealized
self, you will feel a sense of liberation as never before. Then you
will be truly born again; your real self will emerge. Then you will
rest within your real self, centered within. Then you will truly grow,
not only on the outer fringes that may have been free of the
idealized self’s dictatorship, but in every part of your being. This
will change many things. First will come changes in your reactions
to life, to incidents, to yourself and others. This changed reaction
will be astounding enough, but, little by little, outer things are also
bound to change. Your dier ent attitude will have new eects. The
overcoming of your idealized self means overcoming an important
aspect of the duality between life and death. At present you are not even aware of the pressure of your
idealized self, of the shame, humiliation, exposure you fear and
sometimes feel, of the tension, strain, and compulsion. If you have
an occasional glimpse of such emotions, you do not as yet connect
them with the fantastic demands of your idealized self. Only after
fully seeing these fanta stic expectations and their often
contradictory imperatives will you relinquish them. The initial inner
freedom gained in this way will allow you to deal with life and to
stand in life. You will no longer have to hold on frantic ally to theidealized self. The mere inner activity of holding on so frantically
generates a pervasive clima te of holding on in gener al. This is
sometimes lived out in external attitudes, but most often it is an
inner quality or attitude. As you proceed in this new phase of your
work, you will sense and feel this inner tightness and gradually you
will recognize the basic damage it causes. It makes the letting go of
many an attitude impossible. It makes it unduly dicult to go
through any change that would allow life to bring forth joy and a
spirit of vigor. You keep yourself contained within yourself and
thereby you go against life in one of its most fundamental aspects. The words are insucient; you have to sense rather what  I mean. You will know exactly when you have weakened your idealized self
by fully understanding its function, its causes and eects. Then you
will gain the great freedom of giving yourself to life because you no
longer have to hide something from yourself and others. You will be
able to squander yoursel f into life, not in an unhealthy,
unreasonable way, but healthily as nature squanders herself. Then,
and then only will you know the beauty of living. You cannot approach this most important part of your inner work
with a general concept. As usual, your most insignicant daily
reactions, considered from this viewpoint, will yield the necessary
results. So continue your self-search out of these new considerations
and do not be impatient if it takes time and relaxed eort. Coming Home
One more word: The dieren ce between the real and the idealized
self is often not a question of quantity, but rather of quali ty. That is,
the original motivation is dierent in these two selves. This will not
be easy to see, but as you recognize the demands, the
contradictions, the cause-and-eect sequences, the dierence in
motivation will gradually become clear to you. Another important
consideration is the time element. The idealized self wants to be
perfect, accord ing to its specic demands, right now. The real self
knows this cannot be and does not consider this fact painful.Of course you are not perfec t. Your present self is a complex of
everything you are at the moment. Of course you have your basic
egocentricity, but if you own up to it, you can cope with it. You can
learn to understand it and therefore diminish it with each new
insight. Then you will truly experience the truth that the more
egocentric you are, the less self-condent you can be. The idealized
self believes just the opposite. Its claims for perfection are motivated
by purely egocentric reasons,  and this very egocentricity makes self-
condence impossible. The great freedom of coming home, my friends, is nding your
way back to the real you. The expression “coming home” has often
been used in spiritual literature and teachings, but it has been much
misunderstood. It is often interpreted to mean the return into the
spirit world after physical death. Much more is meant by coming
home. You may die many deaths, one earth life after another, but if
you have not found your real self, you cannot come home. You may
be lost and remain lost until you do nd the way into the center of
your being. On the other hand, you can nd your way home right
here and right now while you are still in the body. When you muster
the courage to become your real self, even though it would seem
much less than the idealized self, you will nd out that it is much
more. Then you will have the peace of being at home within
yourself. Then  you will nd security. Then you will function as a
whole human being. Then you will have broken the iron whip of a
taskmaster whom it is impossible to obey. Then you will know what
peace and security really mean. You will cease once and for all to
seek them by false means. May you all nd truth and help and further enligh tenment
through the words I gave you tonight. However, you should
understand and expect that a theoretical understanding will avail
you nothing. As long as these words remain theory you will not be
helped by them. When you begin or continue to work in this
direction and allow yourself to feel and observe your emotional
reactions connected to your idealized self, then you will make
substantial progress in your own liberation and self-nd ing in the
truest sense of the word.My dearest ones, each one of you, receive our love, our strength,
and our blessings. Be in peace, be in God! OceanofPDF.com3
Compulsion to Recreate and Overcome
Childhood Hurts
The Guide says that depth psychology is a spiritual discipline,
because only through knowing yourself can you purify your soul,
that is, cleanse it of self-destru ctive patterns and make it ready to
connect with the inner God. The “repetition compulsion” is well
known in psychology; what this repetition is supposed to achieve,
however, has never been as illuminatingly explained as in this
lecture. Our repeated negative experiences are bound up not only
with our early childhood, but also with previous incarnations. With
the help of this lecture we can discover why we keep running in our
respective squirrel cages and how we can stop doing so. Greetings, my


 circulation,
encourage sweating to draw out unwanted toxins, cleanse internally
and on the body’ s surface, and leave skin soft and glowing. In a spa, a polish or scrub may precede a wrap: as skin has been
freshly exfoliated, it is in an optimum condition to receive  the
properties of the wrap. W e outline some innovate wrap solutions:
Ancient Indian Body Mask
Ananda spa, high in the mou ntains above the ashram town of
Rishikesh, utili zes its natural pollutant-free environment with
ingredients close to hand in th is deeply cleansing ritual. First a
combination of herbal roots wi th pure Himalayan spring water is
applied t o the body to slough of f dead cells and prepare the body  for
the therapeutic clay application  to come. This is followed by a
Multani mitti  total body mask; spiced with turmeric, sandal or other
powders, it is applied evenly ov er the body which is then wrap ped
in a sheet. Whilst the mask wo rks its magic, the client receiv es a
facial pressure point massage. Pure bliss. Anna Lepanam
Based on a clin ical therapy from Kerala that was formulated for
muscle strain and fractures, this skin-conditioning traditional
treatment is called Navara  theppu  (theppu  translates as “paste
application”). The ingredients include Navara rice and a  bala  root
decoction and, when the paste is applied to the af fected area for 30–
45 m inutes daily for a period of 21 to 28 days, the healingingredients penetrate deep into the skin and help to activate muscles
after a serious bone fracture. Wild mint and Nilgiri honey are used in a purifying mask at Aura spa, Park New
Delhi. Spa director Megha Dinesh explains how it works: “The wrap is designed to
minimize air supply to the skin so the body temperature rises, pores open, toxins
are released through sweat and the wrap’ s contents are absorbed. ”
In a n amended treatment at th e spa at Rajvilas, Navara rice,
milk and a  bala  root dec oction a re combined with turmeric powder,
fenugreek seed powder and sandalwood powder into a gruel-like
paste tha t is applied all over the  body. The guest is then invited to
lie wrap ped in warm towels for about 20 minutes. Consid ered
excellent for firming and contou ring the body, it helps increase skin
elasticity and flexibility of the joints. Enzyme-rich papaya is mildly exfoliating, so it removes flaking skin cells from the
surface of the skin, making the body softer and smoother. When enclosed in cling
wrap, the heat encourages the papaya to work in the subcutaneous layers too. You’ll be amazed how skin texture is significantly improved afterwards. Papaya Pamper
The ben eficial ef fects of papain, the main enzyme contained in
papaya, have been well documented. A popular meat tenderizer, it is
also use d as a ho me remedy for stings and bites as it has the ab ility
to br eak down p rotein toxins. In beauty therapy, it is popular fo r its
ability to fracture and remove cosmetic blemishes, skin secretions
and dead skin c ells. In keeping with their tradition of using f resh
ingredients in treatments, Aura spas at Park Hotels of fe r a
wonderful fruity  papaya body wrap that is preceded by an oatmeal
scrub. Ideal for sensitive skin, it leaves the body tingling and skin
glowing after. Saffron Secrets
Before I ndian independence, when the princely states were at the
height of their powers, certain  ingredients were retained for the
women of the Courts: rose petals were out of the range of mere
mortals, and saf fron — rare, expensive and golden — was drunk
with milk by p regnant Maharanis in the belief that any prog eny
would be born with a golden, light complexion. Whether this
worked or not is anyone’ s guess, but certainly its cost would have
been prohibitive to ordinary people. Nowadays, you’ll find saf fron in plenty of spa recipes and the
Aman w rap at the spa at Amanbagh is a case in point. Consisting of
a local clay and water mix with hibiscus, rose and saf fron, it is
applied all over the body directly after a 10-minute steam. As pores
on the skin’ s surface will have o pened up after the steam, the skin is
super receptive  to the healing and scenting properties of the
ingredients. As the client lies, c ocooned in clay and wrapped in a
heavy towel, the therapist keeps contact with a gentle head massage
for further relaxation. body scrubs and polishes
Found not only in India, bu t in many countries worldwide,
scrubs and polishes are wonderfully enlivening. In India,
herbal or other natural ingredients (usually of an abrasive,
but gently abrasive, nature) are combined with oil and
massaged all over the body to increase circulation, open
pores, boost metabolism and open the skin to receive the
properties contained within the polish. A polish also
exfoliates the skin’ s surface  of dead cells that build up on
the outer layer; these tend to give dull skin tone, so a polish
literally does as it says. Ski n is always smoother, brighter
and more translucent after an exfoliating polish. Scrubs and polishes can also b e helpful for people with cellu lite,
although they do not constitute  a miracle cure. Lumpy pocket s of
cellulite — unsightly deposits of water, fat and other wastes —
build up  on thighs, buttocks, hips and upper arms and not only look
unattractive, but  are dif ficult to dissipate. It is believed that these
toxins and wastes become “tra pped” within hardened connective
tissue in cells — so releasing them is not easy. A healthy diet, a
strong lymphatic system, reg ular exercise and vigorous skin
“brushing” can all help. T raditionally, Indians used dry powder scrubs and polishes to
reduce water retention and improve the elimination of waste
products. Made  from gram fl our and oatmeal, found in m ost
kitchens, it is called an  ubtan  scrub. Given to every Hindu bride toexfoliate, clean se and symbolize the end of one life and the
beginning of another,  ubtan  can be found all  over the countr y. Clay
is a nother popular product: Black clay is traditionally used in
Rajasthan to both nourish and ti ghten skin and is applied externally
on skin diseases. It is also used to wash the hair. At Q uan Spa at  the JW Marriott Mumbai, the choice of body
polishes and scrubs reads like a geographical tour of the In dian
subcontinent. Usually of fered in  conjunction with another treatment
— n amely a wrap to infuse substances into the body system, a
massage to improve circulation and also allow herbal oils to do their
work in  the deep tissues, a steam or a V ichy shower — they  are
deeply nourishing. Many have been composed with In dian
ingredients and perfumes, and, whilst the guest may choose w hich
scent or ingredient he or she is drawn to, a high-quality herbal o il is
chosen t o suit individual  doshas. Ch oose from t he alluring menu
below:
Rich in minerals, clay polishes skin as it both draws impurities and toxins from
deep within the body and smoothes surface texture. As it retains temperature, clay
can be applied either cool or heated for different effects. This clay mix benefits
from the addition of saf fron, so the skin is nourished and revitalized too. Allepey Body Polish : D rawin g inspiration from the backwaters
of K erala, this is  a coconut and cardamom combo that is antioxi dant
and full of nutrients. Kollegal Body Polish : Th e Kollegal region has been India’ s
source of sandalwood for centuries, so antiseptic, coo ling
sandalwood is combined here with high-mineral content mud, for an
ener gizing, cleansing experience. Madurai Body Polish : The temple town of Madurai  in T amil
Nadu forms the backdrop for this polish; jasmine-scented oils, along
with the  lighting  of oil lamps and ringing of bells, anoint the b ody
for a balancing, aromatic journey. Malabar Body Polish:  India’ s Malabar coast was the port of call
for A rab traders in their sturdy  dhows, so this polish t akes its name
and ingredients from the Spice  T rade; combined with a coo ling
lentil exfoliant to moderate the heat of the spices used, it is intense
and warming. Natural sea salt is used in many body  polishes as it removes dry skin, increases
circulation and leaves the body smooth and soft. It also re-mineralizes beneath the
skin’s surface, so is detoxifying and invigorating at the same time. This polish is
mixed with jasmine petals and jasmine essential oil for an alluring Indian scent. Hand-picked jasmin e, known as


ale  short  sips of air  slightly
close the  vagina  while simultaneously  lightl y contractin g the front,
middle and  back  of the  perine um, and  move the  energ y from the
ovaries  to the perin eum, sacru m, T-11, C-7 and Jade  Pillow. Exhale. Repeat  nine  times. h. Holding  the Ovarian  energ y at the  Jade  Pillow, return  your
attention  to the  ovaries  and repe at the process,  proceedin g from
the ovaries  to the  brain,  to the  top of the  head,  to the  crown. Repeat
nine times. W hen the ener gy has filled the  brain,  permit it to  spiral
in the  brain  nine,  eighte en, or thirt y-six countercl ockwise revolutio ns
and then  nine,  eightee n, or thirty-six clockw ise revolutio ns. Place
the tongue  up on the palate  and allow the energy  to flow down to
the third  eye, tongue,  throat  and heart. Pause for a while at the
heart  and feel the sexual  (creative)  energ y transfer  into loving  energ y,
and then  move do wn to the solar  plexus  and the navel. Collect  the
energy  at the  navel. Remem ber! The Energy  from the Ovaries in  Ovarian
Breathing is Warm Energy. Be sure  to bring it down after
Four Inhalations! - 119  -Cultivating  Ovarian Power
B. Ovarian and Va ginal  Compres sion
1. Co mpressing Air into the Ovaries increases  Sexual Power. Ma ny benefits  of Ovarian  Breathing  are magnified when
performed  in conjunction  with the Ovarian  and Vaginal Compression
exercise. This exercise  reduces  mental problems, strengt hens  the
ovaries  and the cervix,  and increases  the power of the vaginal
muscles. It helps  you consciously  to direct  energy  into and  out of
the pelvic region. It builds  your sexual  power dynamically  by using
the vital Chi from  the upper  part pushed  by the com pressed  air and
packed  try its charge  into y our ovaries  to increase  the ovaries’
energy. By packing  the Chi into  the ovaries  and the vagina,  you
warm up the sexual  region  so that  you can be more sexually  active,
easily  arous ed, and easily  have  an orgasm. W hen the  sexual regio n
has less Chi, it gets  cold  and is difficult  to arouse. This can be
compared  to attempting  to boil ice water as opposed  to room
temperatur e water: it takes  much mo re heat  to bring  the ice wa ter
to the  boiling  point. Of the  three  suggested  positions,  sitting  or standing  are
prefera ble. Inhale  a fairl y large  amount of  air into the  throat  and
swallow the air. Swallowing drives  the air dow n to the  solar  plexus. From the  solar  plexus  the air is rolled  dow n into the  pelvic  region. From there  it will be driven  dow n both  sides of  the vagina  to be
compressed  there. (Fig. 5.29)  This is accomplished  by contractin g
the abdo minal  muscles do wnward in a slow wave. The vagina
seems to expand, a flush of  heat  is experienc ed, and after  a short
time the po wer driven  into it flow s up the spine  to the  head,  which
also becomes ver y warm. 2. Ovarian  and Va ginal Compression Exercise  Step-By-Ste p
   a. Sit on the edge  of your chair  with your feet flat on the  floor
about  as far apart  as y our shoulders’  width. Feel  the feet support  a
part of the  weight; do not place  it all on  the sitting bones. Wear
loose  clothing  so that it will be easy  to com pact the Chi. b. Inhale  throug h the nostrils  into the throat. From there  swallow
the air do wn to the solar plexus, mi dway between your heart  and
your navel. Do not  stop  at the  heart  center. Imagine  air as a  ball. - 120  -Chapter  V
(a) Inhal e through the nostri ls
        into the throat. (b) Swallo w air down  to the
      solar plexus. (c) Push air down  to the n avel. Fig. 5.29 Ovarian and Vaginal Compressing
- 121  -Cultivating  Ovarian Power
(d) Then down  to the
   lower  abdomen. (e) Then press ai r down
     to the vagina. c. First  the ball sits behind  the solar  plexus. From this point  roll
it dow n to the  navel,  then  into the pelvis,  and spread  it out to  both
sides of  the ovaries. This is acco mplished  by contracting  the
abdom inal muscles do wnward in a slow  wave. Feel the Chi
pressure  drop  aroun d the ovaries,  pack and  compress the  ovaries
to energ y them, and  grad ually pack  the cervix. Squeeze  the inner
and outer  lips of the  vagina  tightl y and keep  on pushing  into the
vagina  as if you were blowing up a balloon,  until  the vagina  feels
like it is expandin g.
    d. Forcibly  compress  the air into  the ovaries  for as long  as you
can. Once the  air is driven  into the ovaries,  you will experience  a
- 122  -Chapter  V
flush of heat. After  a short  time the power driven  into the ovaries
flows up the spine  to the  head,  which also  beco mes ver y warm. The m inimum period  for each  com pression  should  be 30 to 40
seconds. Slow ly work up to  at least  one minute. Every  single  Ovarian
Compression  shoots  tremendous  energ y into the vagina. With
compression  lasting  an entire  minute the exercise  takes  full effect. The anal  sphincter  and perineum mu scles mu st be  squeezed  tightl y
during  this exercise  to prevent  leakage  of energy. e. When you have  finished  the compression,  exhale  and relax
completely. Saliva accu mulates  in the  mouth during  compression:
swallow it before  exhaling. f. After  com plete  exhalation,  take  a num ber of quick, short  breaths
to recover  your wind. Dart the  air in and  out of the nostrils to quickl y
regain  capacit y for anoth er compression. Rem ember to breath e
through  the nose,  and do not inhale  unduly  large  quantities  of air. This process  is called  “Bellow s Breathin g” because  you must pu mp
your lower abdo men in and out quickl y in orde r to do it. This exercise  quickl y charges  the whole body. If you feel ill or
out of sorts,  several  Ovarian  Compressions  will restore  you to good
form. Perform the  exercises  in the  follow ing sequenc e:
    (1)  First  practice  one Ovarian  Compression. (2)  Then,  rotate  the waist with the arms at shoulde r level. (3)  Rest  for a  moment and  repeat  the exercise. Rem ember to keep  the tongue  up on the  palate  when
compressing  the air. In the  beginnin g perfo rm tw o to three
compressions,  gradu ally increasin g to five. When you have  grown stronge r you may do five co mpressions
in succession,  and then  rest by rotating  your body  from  the waist. Begin a second  series  of five com pressions. Keep  the breat hing
betw een compressions  short  and shallo w so y ou do not lodge  pow er
high in the  body. Practice  Ovarian  Breathin g and Ovarian  and Vaginal
Compression  twice a day for appr oximatel y fifteen  minutes  in the
morning  and fifteen  minutes  in the  evening. Regular  practice  of
these  breathin g techniq ues yields many benefits  in addition  to those
already  mentioned,  such  as a  decrease  in insom nia and
nervousn ess, and an