the Ringing cedars of Russia
Vladimir Megre English translation by John Woodsworth

Book 8, part 1. The New Civilization (2005)



First ordeal

No sooner had I agreed to follow through with the procedures thought up by my son than he signalled the assembled creatures to go away. He grasped hold of my hand, and we ran down to the lake. Volodya stopped several times along the way to pick herbs in various places, which he softened and rolled into a ball. When the ball was ready, he instructed me to eat it, which I did. And in just a few minutes I noticed a heavy drip of snot exuding from my nose and I began to vomit. It seemed that all my stomach juices had been pumped out. I was unable to speak for all the vomiting, while Volodya explained:

“That is good, Papa. Do not be afraid. It is good for all that useless stuff to come out of you. Only a pure state will remain. This is what they do in cases of poisoning.”

I was physically unable to offer any kind of answer, but thought to myself: That’s true: poisoning victims drink tablets which produce nausea and vomiting There are laxatives, of course — castor oil, for example. But what do I need this ordeal for? I haven’t been poisoned.

As though he had tuned in to my question, Volodya ex-plained:

“You, of course, have not been poisoned, Papa, but the food you have been consuming is right on the verge of having a poi-soning effect. Just let go of everything filthy inside you.” After the vomiting and the discharge of the phlegm from my nose, along with a copious flow of tears from my eyes,

I began having a series of soft bowel movements, and five times I ended up running into the bushes for a lengthy period. The whole procedure lasted two to three hours. Then came relief.

“Now do you feel better, Papa? Better than before? Eh?” “Yes,” I affirmed.



Second ordeal


Volodya once again took hold of my hand and off we ran. When we reached the shore of the lake, he instructed me to wash myself and swim around a bit. Upon coming out of the water, I noticed him extracting a clay jar from a hole in the ground, about a litre and a half in size.

“Now, Papa, you need to drink this water. It is called dead water — because it contains very few microbes. This water should not be drunk if the air is polluted. But we have pure air here, so it is all right to drink dead water. It will rinse your insides and cleanse them, and wash out a lot of microbes and bacteria from your body Drink as much as you can, Papa. When you have drunk up this whole jar, I shall give you another, and when you have finished that I shall give you a third jar, containing living water. And all the microbes and bacteria you need will be restored in a balance that is just right for you.”

I should point out right off that Volodya and his family consider dead water to be that found at great depths below the Earth’s surface and containing a minimum of bacteria. I believe our mineral water in bottles is precisely what they call

dead water. In any case, I think all of our drinking water is dead water, and that is why our children suffer from disbacte-riosis, especially newborns.

Living water, on the other hand, they consider to be surface water from pure streams or bodies of water, a few of which have indeed been preserved in the depths of the Siberian taiga.

There’s something I wish to emphasise here. Grandfather later explained to me that spring water is not considered living water when you drink it right out of the spring. To be considered ‘living water’, it must first be kept for three hours or so in a wooden or clay vessel with a wide neck.

“Living water needs to absorb sunlight,” he said. “With the aid of sunlight, organisms are generated which are indispen-sable to human life. You call them microbes and bacteria.”

Then the water should stand in the shade for at least an-other three hours. After that it can be drunk as ‘living water’.



Third ordeal

“So take a drink whenever you feel like it, Papa. In the mean-time we shall proceed to the next phase. Usually, for people polluted by the outside world, this whole process takes about nineteen days, Grandfather said, though it is even better to stretch it out over thirty-three days. Since you do not have that kind of time, I have shortened it for you down to three days, but we shall manage. Come with me to another spot — I have set up a particular device there.”

We walked about a hundred metres away from the lake, and there amidst a group of trees I saw a place prepared for me to lie down, made of dried grasses. Next to this lay four ropes made of woven nettle fibres or flax.

At one end of each rope there was a noose, while the other was tied to a tree. After I lay down, Volodya put each of my hands and feet through a noose, tugged on them a little and began tightening them with the aid of sticks placed half-way along each rope. After a little tugging, as though trying to lit-erally quarter my body, he jerked each of my hands and feet in turn. I could feel a crunch in my joints. Then he tightened the rope even more, saying:

“Papa, you need to lie like this for an hour on your stomach and an hour on your back. And so that it will not be boring for you and even more beneficial, I shall give you an invigorating massage. And you can just relax, or even go to sleep, if you like.”

My son and I went through this procedure two hours each day on all three days.

As I later found out from Grandfather, this procedure served to lubricate all my joints. It is especially important for elderly people. It can even add to one’s height, since it straightens out the spinal column. But the main benefit is increased lubrication of the joints. Think about it: when we walk or run or work out in the gymn to pump up our muscles, almost all exercise involves increased pressure on our joints. In Volodya’s procedure, though, it is exactly the opposite: the pressure is taken off.

Each time during the stretching procedure, Volodya gave me a massage. On the second day he rubbed down my body with some sort of sweetish juice or tea, and a whole lot of in-sects crawled over me. I had been told earlier by Anastasia that they served to cleanse the pores of my skin.1 In our own living conditions, the pores of the skin can be cleansed by going to a Russian banya and applying, for example, a birch besom.  When a Man steams and sweats, the pores of his skin are cleansed, too.

Interspersed with the stretching procedures we did some fairly common exercises: running, swimming, chinning our-selves on the bough of a tree (using it as one would an exercise bar). About three times a day Volodya suggested I do a handstand, head down, and hold the position for as long as I possibly could. I stood like that, my legs leaning against a tree trunk. This, too, is a rather interesting procedure: a lot of blood rushes to one’s face, making it tense up and causing a smoothing of the wrinkles.

For the whole three days we lived on cedar milk, flower pol-len, cedar nut oil, berries and a small quantity of dried mush-rooms (all this is available in our society). Going through all the procedures thought up by my son and reflecting on how they could be adapted to our conditions, I came to the general conclusion that all this can be done effectively back home. One can even use body-cleansing agents available in pharmacies, as well as making use of diuretic remedies and fasting. It is not difficult to obtain dead water either — all water sold in bottles today is dead water. You can get living water, too, if you have access to a pure wellspring.

You begin to feel the healing effects of these procedures right off.



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