 ( See chapter on “Causes of
Enervation.”)

   Keeping the system enervated prevents the
reestablishment in full of elimination through the normal
excretory organs. The org anism, as time runs on, becomes
more tolerant of toxin, and the “catching -cold habit” shows
fewer (colds) crises of Toxemia. A greater number of the
mucous membranes are requisitioned to carry out vicarious elimination. The whole organism begins to show
deterioration. The so - called chronic diseases begin to
manifest. In catarrh of the stomach the mucous membrane
takes on thickening, hardening, ulceration, and cancer —all
described in the nomenclature of medical science as so
many distinctive diseases. But t hey are no more distinctive
than President Washington was distinct from the boy
George who cut down his father’s cherry tree. Cancer was
once the symptom -complex of a so -called cold; but,
according to the Philosophy of Toxemia, it is the end of
many crises  of Toxemia. As the crises continued,
symptoms changed, in accordance with the organic
degeneration caused by the crises of Toxemia. Every so -called disease has the same inception, evolution,
and maturity, differing only as the organic structure
involved differs. Treating the various symptom -complexes as distinct
entities is fully as scientific as salving the end of a dog’s
tail for its sore ear. All diseases are the same fundamentally. The cause travels back to Toxemia, caused by enervat ion,
which checked elimination; and enervating habits of body  and mind are the primary causes of lost resistance
enervation. Every chronic disease starts with Toxemia and a toxemic
crisis. The crises are repeated until organic changes take
place. The  chain of symptoms range from cold or catarrh to
Bright’s disease, tuberculosis, cancer, syphilis, ataxia, and
other so -called diseases; all, from beginning to end,
symptoms of the cumulative effects of crises of Toxemia. Enervation Is General

   EVERYBODY was surprised at the large percentage of
our young manhood plucked by the medical examining
boards during the World War. To that surprise, add the one
which the Philosophy of Toxemia adds, and thinking
people should he appalled. The exami ning boards passed all young men who did not
show a developed pathology; which meant all who did not
show some change of organ or tissue —structural change. When it is known that functional derangements precede
structural changes by months and even yea rs, it should be
quite obvious that there were more young men passed by
the boards who were potentially ill or unable to carry on
than were plucked. Time has proven this generally
unknown fact true; for before the war was over ninety -five
per cent of the A merican army had received hospital
attention for sickness, other than injury, from one to five
times. And the boys who did not get over to France died by
the thousands from the “flu.”

    What does this mean? It means that life as it is lived
causes the  people generally to be enervated. And when
nerve -energy drops below normal, the elimination of toxin
—a natural product of metabolism is checked, and it is
retained in the blood, bringing on Toxemia —the first, last,
and only efficient  cause of all so -called diseases. It should be obvious to discerning, minds that the amount
of toxin in the blood must vary with each individual, and
that the degree of resistance also must vary with each
individual. An amount would cause a toxemic crisis in one
would ap parently have no effect on another. An enervating
cause —the usual immunization —that would scarcely
produce a reaction at one time in a given subject might
send the same subject to a hospital at another time, or even
be fatal instanter. Active anaphylaxis i s the alibi or apology
of the pro -vaccinators; but it does not change the fact that
vaccines are poisons, even if they are “pure,” regardless of
the iterated and reiterated protests that they are innocent
and harmless. The amount of harm done the army  by vaccination and
re-vaccination will never be known. No words can describe
the harm that immunizing with vaccines and serums has
done and is doing, except wholesale vandalism. The average doctor cannot think, and the others do not
dare to think exc ept conventionally out loud. I do not know
where to place the men of the medical profession who are
capable of thinking, but who refuse to allow reason to
guide them in their thinking in the matter of so -called
immunization. Can class -consciousness or clas s-bigotry
explain? Surely knavishness is unfit. It has been said of me,
because of my stand against the germ theory and
vaccination, that I have “peculiar views;” by some, that I
am “an ignoramus.” If I am, it is strange that fundamentally
I find my though ts and beliefs running parallel with one of
the greatest thinkers of the nineteenth century — the famous
English philosopher, Herbert Spencer. I was browsing in
my library a few days ago, and picked up “Facts and
Comments.” I turned to “Vaccination,” and in  it found
more worthwhile, constructive thought, in a short essay of
less than three pages, than can be found in all medical
literature on the same subject. I have decided to quote the
whole essay, and I shall be pleased if others get the mental
kick out o f it that I have enjoyed:

   “When once you interfere with the order of
nature, there is no knowing where the results will
end,” was the remark made in my presence by a
distinguished biologist. There immediately escaped
from him an expression of vexation at his lack of  reticence; for he saw the various uses I might make
of the admission. Jenner and his disciples have assumed that when
the vaccine virus has passed through a patient’s
system he is safe, or comparatively safe, against
smallpox, and that  there the matter ends. I will not
here say anything for or against this assumption. *

   *Except, indeed, by quoting the statement of a well -
known man, Mr. Kegan Paul, the publisher, respecting his
own experience. In his “Memoirs” (pp. 260 -61) he says,
respecting his smallpox when adult: “I had had smallpox
when a child, in spite of vaccination, and had been
vaccinated but a short time before. I am the third of my
own immediate family who have had smallpox twice, and
with whom vaccination has always taken. ”

   I merely propose to show that there the matter
does not end. The interference with the order of
nature has various sequences other than that
counted upon. Some have been made known. A Parliamentary Return issued in 1880 (No. 392)
shows that, com paring the quinquennial periods
1847 -1851 and 1874 -1878, there was in the latter a
diminution in the deaths from all causes of infants
under one year old of 6,600 per million births per
annum; while the mortality caused by eight specified diseases, either directly communicable or
exacerbated by the effects of vaccination, increased
from 20,524 to 41,353 per million births per
annum —more than double. It is clear that far more
were killed by these other diseases than were saved
from smallpox. *

   *This was i n the days of arm -to-arm vaccination, when
medical men were certain that other diseases (syphilis, for
instance) could not be communicated through the vaccine
virus. Anyone who looks into the Transactions of the
Epidemiological Society of some thirty years  ago will kind
that they were suddenly convinced to the contrary by a
dreadful case of wholesale syphilization. In these days of
calf-lymph vaccination, such dangers are excluded; not that
of bovine tuberculosis, however. But I name the fact as
showing wha t amount of faith is to be placed in medical
opinion. To the communication of diseases thus
demonstrated must be added accompanying effects. It is held that the immunity produced by
vaccination implies some change in the components
of the body —a necess ary assumption. But now, if
the substances composing the body, solid or liquid
or both, have been so modified as to leave them no
longer liable to smallpox, is the modification
otherwise inoperative? Will anyone dare to say that it produces no further effe ct than that of shielding
the patient from a particular disease? You cannot
change the constitution in relation to one invading
agent and leave it unchanged in regard to all other
invading agents. What must the change be? There
are cases of unhealthy perso ns in whom a serious
disease, as typhoid fever, is followed by improved
health. But these are not normal cases; if they
were, a healthy person would become more healthy
by having a succession of diseases. (Toxemia
explains this phenomena. —Ed.) Hence


This recipe is found in the dynastic records of the Sui emperor
Yang, the seventh-century canal-builder and tyrant whose toys
included a defloration couch. A noblewoman who had been con
victed of murdering one of her servants addressed a petition for
clctnency to the emperor. She explained that her eighty-year-old
husband, Hua Fou, had found himself incapable of bedchamb er
activity. A close friend gave hin1 a recipe for a marvelous herb
powder, but Hua died before he was able to usc it. So out of pity,
his widow gave it to a fa1nily retainer nan1ed I To. The seventy
five-year-old servant was sickly and arthritic, white-haired and
bent with age. After twenty-odd days of taking the powder, the
old man's body straightened, his hair turned black, and his face
took on the ruddy glow of a n1an in his thirties. The widow gave her two tnaidservants to the rejuvenated I To
as wives. They bore hin1 four children. I To took to visiting the cor
ncr wine house and often returned home inebriated. It happened
that one of the maids nonnally slept in an alcove off the wido\v's
bedchamber, and when I To came hon1c, he sometin1es crept into
this maid's bed. The widow, pretending to sleep, watched and lis
tened to their lovemaking. This old n1an, she found, was full of
energy, different from others. "Although I was already fifty, I suffered fro In tny unfulfilled
desires," the widow confessed in her petition to the en1peror. "Soon I also began a relationship with I To and bore hin1 two chil
dren. Although I To had us three won1cn, he was still full of en
ergy." Eventually she felt such shan1c tor carrying on an affair
with a lowly serv ant that she killed hin 1. She then discovered that
his shinb ones were full of ycllo\vish nurro\v, which the ancient
Chin ese believed was a sign of superior heal th. Evidently trying
to trade her recipe tor the en1peror's pardon, the noblc\ vonun con
cluded hL·r petition: "If Your Majesty wants to tan1e nun y won1en,
this rnix will give you yellow rnarrow throughout your bones. I
humb ly offer it to Your Majesty." History docs not record the t:ne of the won1 an, but here is her
rL·cipc, known to posterity as I To Mix: Con1bin e three p�uts slrt'tl.._\!
ti-hu,mg (Rfi,,,,,;l, g/utiriMcJ, a fresh plant sitnilar to foxglove),
soaked in rice wine for a week; two parts kut>i-llsiu (deba rked cin-nan1on twigs. or Citmamo mum cass ia); tivc: parts kan-ts,w (licorice:
root. or Glycyrrhiza.l!labr,l); two parts pai-slm (the: root of the: pe
rennial grass Atr,utylis a/b,l); and tivc: parts kan-chi (dried lacquer,
or Rhus l'l'rnicUt.'ra). Pulverize: the: tnixturc: and take: a tablespoon of
the powder three tin1es a day. after each tncal. Tht' Plaut (�fLusU i1/ Shee p
Ancient Chinese: herbal encyclopedias record that in northern
Sichuan province, after eating leaves fr01n a certain plant, some
sheep fell into a lustful frenzy, copulating a hundred titnes a day. For nuny centuries the Chinese have used this "plant of lustful
sheep:' or yiu-yaug-luw, in various concoctions. (In the plant's name,
yiu n1cans "lustful"; yaug tneans "sheep." While the Chinese char
acters are different from yin n1eaning "female," and yang meaning
"nule," their transliterations into English are identical.) The dried
leaves of this plant are soaked in wine or liquor in various propor
tions for two months. and then filtered. About a jigger of this is
taken every night. The "plant of lustful sheep" is mentioned in Shen Nung's Med
ical Herb Classic (c. 550) and in Li Shih-chen's Materia Medica
(1 578), the two most prestigious Chinese herbal medicine ency
clopedias. Modern medical scientists in Japan, China, and Korea
are analyzing and experimenting with this mysterious herb,
which is known botanically as Epimedium sagittatum or Aceranthus
sagittatus. A perennial found in many parts of China, it grows to
more than a foot tall and has egg-shaped leaves with serrated
edges. Scientists have determined that the plant contains a num
ber of unidentified alkaloids and flav onols, and is rich in man
ganese, an antioxidant essential for sexual potency. Chinese
physicians have used the plant to treat nervous disorders, chronic
bronchitis, and menopausa l ailments. As a sexual nutrient, its key ingredient is epimedin (or icarin,
in plants found in Japan and Korea), which has an aphrodisiac ef
fect. Laboratory dogs fed epimedin exhibited increased sexual ac
tivity, and male dogs injected with a solution of this ingredient
began to secrete semen five minutes after the injection; the secre
tion continued for ninety minutes. A Japanese scientist theorized
that increased setncn production indirectly stimulated the central
137 THE ART OF THE BEDCH AMBER
nervous systen1, and thus the aphrodisiac effects. The lustful sheep
of Sichuan were the inadvertent victitns-or happy beneficia
ries-of what they ate. A RECENT DISCOVE RY
The Chinese seem to find aphrodisiac health ingredients or sexual
nutrients everywhere. One of the latest discoveries was n1ade in
mainland China only a few years ago. Near his field a farmer had a
pond in which he hatched carp, as is often done in China. One day
he turned the carp-feeding chore over to his son, who unknow
ingly gave the fish the wrong feed: green oats (Ave11a satil'a). After
some time the error was discovered, but the farmer was stunned
to sec hundreds of young carp-double the expected number
and livelier old carp in his pond. Carp arc slow breeders; but after
this farmer's fish had eaten the "wrong" feed, they became very
sexually active.· Something in the green oats must have had an
aphrodisiac effect. Soon the news attracted agriculture and aquacultur e scientists
in China. After studying the fish and the feed, they confirmed
that the green oats had raised the carp's sexual honnonc level and
caused thcn1 to mate n1ore often. Understandably, the scientists
began to cat the stuff, and after a few n1onths they \Vere ecstatic to
find themselves as lively as the carp. The news touched off a flurry of activity in the Institute for
Advanced Study of Hunun Sexuality, a nonprofit graduate school
in San Francisco. Its researchers conducted a double-blind study
of 1 6o nule and fenulc volunteers. According to Dr. Rayn1ond
Mcllvenna, the Institu te's dean of students and a n1ernber of its
board of trustees, the results of the study were "phenon1enal." Both tnalc and tl.·rnalc test subjects clairned an increased interest in
sex, and son1e nin ety percent of the nll'n cbitned irnproved per
t'l1rtllJ IKt'. Resea rcher s at the Instit ute subscqut·ntly found that a certain
ingr cdit ·nt in the you ng oats could rdeasc the tcstostcront' that
is bound with globul in in the bloodstrcarn. Testosterone is the
hormone responsibk t'llr sex ual.1rou sal in both rnen and worncn. The portion tlut is hound to globu lin is biologically inactive, and
its percentage int"r eascs as people age. By frt·cing the bound tcs-tosterone into the body, tht' oats apparently inrrL'ascd the bio
logically activ e percentage of t his honnone, ther eby heighten ing
sexual desire. As a result of this study, a ront nlL'rrial product nm
sisting of extracts of green oats. nettks, and vitant in C is nnw
availabk in thL' United States. THE MYTH AND SciENCE OF (;INSENG
The piece de rL�sistanc e of ancient Chinese aphrodisiac health
tonics is ginseng (


iment of the search for our new office property. We decided that our best course of action was to write
a let ter informing the citizens of Alachua that since there
was no  compr ehensive waste management plan for the
city, a dump co uld be placed anywhere, including on the
vacant lot next to their house. The goal was to push the
city into passing a compreh ensive waste management
plan instead of arbitrarily issuing special use permits, as
they were about to do for this dump. Believe it or not, it actually worked. The night of the
city commissioners’ meeting on the topic, City Hall was
jam-packed w ith a standing-room-only crowd. Before
calling t he meeting to order, t he mayor stood up and told
everyone not to worry becaus e there was not going to be
a vo te on a special use permit tonight, or any other night,
until the city passed a comprehensive waste management
plan. The commission thanked the citizens for their
input a nd committed to working on a plan as soon as
possible.Little did we know that our victory regarding the
garbage dump  was really lif e’s miraculous hand taking
care of Personalized Programming’s zoning issue. A few
days later, we got a call informing us that because the
waste dump did not get its p ermit, the 185-acre piece of
property had suddenly com e up for sale at a very
reasonable price. Since the property was in the City of
Alachua, we were told that it was possible to get it zoned
for b usiness usage. I will neve r forget Rick’s face when he
walked into my office to tell me of his conversation with
the Rea ltor. Th e impossible had happened—the flow of
life had  just unfolded in a w ay that led to a phone call
telling us that i nstead of a waste dump adjoining Temple
property, we could put our business there. Rick and I just
sat i n si lence fo r a while. The  feeling of awe and grace in
that roo m was so powerful th at neither of us could move,
let alone speak. Just look at what Rick and I had witnessed in the past
six months. First, life had in formed me, in no uncertain
terms, that I h ad to leave my office on Temple property
and find a new location. When I tried to comply, nothing
would fall into place. Then, out of the blue, we were
presented with a piece of land that would ultimately
connect Temp le property to our future office property,
without us having the slight est idea of what was really
going o n. The flow of life then presented us with what
appeared to be a terrible situation wherein someone was
preparing to build a waste dump adjoining our property. But what was really going on was that life was preparing
to give us a gre at gift—the most perfect piece of land for
Personalized P rogramming’s future. This land adjoined
Temple prope rty and could get legal business zoning,
something we had previousl y been told was impossible
out here where we lived. And  let’s not forget that all this
happened while I only had twenty-five employees and
could not possibly have known that I would ever need
anything like this—but apparently life knew, and she
certainly took good care of us. So it came to be.Personalized Programming now had legal business
zoning on property adjoining the Temple’s land. It was
time to build. With so  much land having come in such a miraculous
manner, I was forced to rethink my plans for the size of
the new  office building. I stretched my thoughts into the
realm of building something that assured that we would
never have to build again. We designed a beautiful,
14,500-square-foot office building that was worthy of a
company as successful as P ersonalized Programming. Built with Love, which I had sold many years ago to one
of m y job fore men, built the building, and it turned out
exquisite. In June 1993, Personalized Programming
moved its twenty-five employees just down the road to
their new home. We moved  from 4,300 square feet to
14,500—at least we would never have to build again. Amazingly, tha t did not turn out to be the case. Over
the nex t year we more than doubled in size and had to
start planning for another building. Building 2 was even
larger than Building 1 and ad joined to it with a covered
walkway. It’s a good thing th at life had given us enough
land to handle this totally unexpected expansion. By the
time it was al l done, we ended up with five buildings,
giving us more than 85,000 square feet of high-tech
office s pace. To this day, I stand in awe of how life
unfolded so perfectly to provide us exactly what we
needed, exactly when we needed it.Personalized Programming, 1993. They said it was impossible, yet
life manifests this gorgeous new office building bordering Temple
property. What an amazing flow of events!Medical Manager Corporation R&D facility, 2003. Life even knew
enough to  allow for undreamed of exp ansion—from one building to
a pristine five-building office campus.4 1. T h e  F o u n d a t i o n  I s  B u i l t  f o r  t h e  F u t u r e
P ersonalized Programming’s growth was astonishing. With it came all the problem s associated with a rapidly
growing technology company. Managing ten to twenty
people is one thing, managing fifty-five is quite another. At some point you have to start hiring managers just to
manage the people. I resisted creating middle
management as much as possible. I tried to let the teams
manage themselves with my constant guidance. Because
we h ad grown from the grou nd up, and very few of my
people e ver left, we had a tremendous wealth of technical
and industry knowledge in our programming group. With tw enty-five percent of all independent physicians
across the United States using The Medical Manager, the
practice management industry flowed through Alachua,
Florida. We didn’t have to de cide what direction to go in;
we were surfers riding the powerful wave of industry
demand. There was so much work to do that it was
almost impossible to keep up. By l ate 1994, I  began to realize that I couldn’t possibly
run all the programming groups and the financial and
management aspects of a multimillion-dollar business,
as w ell as prepare for the next wave of growth. I needed
some serious help. So I did what I always did—worked
even harder and waited for the flow of life to do its thing. It w as in this backdrop that I first met Tim Staley. Tim
was a professional software developer and senior IT
consultant who  had decided to move his family out to the
country. He had chosen the tiny town of High Springs,
just a few mile s north of Ala chua, as his new home. Ifyou’re a professional IT person and you move out to my
neck of the wo ods, you are certainly going to hear about
Personalized Programming. Tim applied for a job just
like any one else would. But T im was not like anyone else
—Tim was another miracle. Just like everything else that
showed up exactly when it was supposed to, life had
dropped this highly skill ed and experienced IT
developer/executive in my lap. He would not only end up
being the solution to the software development problems
we w ere having, he would als o end up being the solution
to a much larger problem that hadn’t even surfaced yet. I remember the first time I met Tim. He was in a rush
to find employment in the area so he could move his
family up before school started for his children. After
seeing his résumé, I allowed HR to set up a Saturday
meeting so Tim did not ha ve to miss work. He was
young, very clean and prope r looking, and in his right
hand he  was carrying a bible. That’s an unusual thing to
bring to a job interview, but Tim was clearly a very
religious Chris tian, and he wanted me to know it. I had
no problem with that, but I was not sure that he would
not have a problem with a ponytailed, sandal-wearing
yogi for a boss. We went up to my office, and we began to get to know
each other. Tim was, in fact, a rocket scientist. He had
worked for years at Harris Corporation writing code for
missile guidance systems. I immediately realized I could
check off the “smart enough” box. He had been a
developer, tea m leader, and project manager. Tim
excelled so thoroughly at his overall project development
and peo ple skills that he was now a senior consultant for
Texas Instrum ents running large projects for clients. Interestingly, at that time he was consulting on a major
IT project for Blue Cross Blue Shield of Florida. We began to discuss development philosophy, and we
were as  different as the way we dressed. To me, software
development was a creative art—to him it was anengineering project. The truth is, I knew it had to be both
in orde r to be successful in  the long run. Tim clearly
brought to the table the e x


 and joy is always present within our own being; it is our own being. 127you are the happiness you seek
It is our own resistance to experience, in the form of thinking and feeling,
that closes us off from the ever-present background of our innate joy, just as
clouds obscure the blue sky. What is it that causes this opening of the cloud cover? What is it that gives
us access to this ever-present background of happiness? Simply our openness
without resistance to the current situation. Every moment of happiness is a window in our experience onto the ever-
present background of our essential being, whose nature is happiness itself. The only reason it is not fully felt by everyone all the time is the single
thought that dictates that circumstances should be other than they are right
now, that they should conform to our preconceived idea of them. We have allowed a single thought to steal our happiness. It is that thought
alone that stands between each of us and the innate peace and joy that lives
in our hearts, or rather that is the very heart of us. We are free at every mo -
ment to choose happiness in spite of circumstances, not because of them. The nature of our being is peace and joy itself. All that is necessary in
order to access our self and, as a result, its innate peace and joy, is to come
back to our own being again and again, and to stand as that in the face of all
experience. When we become accustomed to knowing and feeling ourself as the pres -
ence of awareness, problems cease. Or rather, our resistance  to problems ceases
and, as a result, the so-called problem itself is no longer experienced as such. It is experienced as simply a situation to be faced with openness and equa -
nimity, thereby giving it the best possible chance of a harmonious resolution
for all parties involved. Situations that were once met with resistance or emotional reactivity are
now welcomed as an opportunity to understand the extent to which we have
invested our happiness in objective experience. Instead of frustrating our
search for happiness in the world, such situations cooperate with the revel -
ation of the peace and happiness that is the very nature of our being. *     *     *

There are some situations that I find so hurtful that I cannot stay open to them
or to the person involved. Should I just accept such situations? 128take refuge in the now
It is important to recognise whether our response to such a situation arises
on behalf of truth, love and justice or on behalf of a hurt self. If the latter,
then it is legitimate to take whatever action may be appropriate to bring in -
telligence and love to bear on the situation. However, every time we react
emotionally to a person or situation, we betray the fact that our happiness is
invested in them. In doing so, we are, without at first realising it,
strengthening the power that objective experience has over us, thereby alien -
ating ourself from our innate peace and joy. Even if our reaction were to bring about the desired result in the short
term, we would have strengthened the underlying feeling from which it
came, and ultimately the separate self or ego on whose behalf that feeling
arose, thus perpetuating the tendency to react in the same way to a similar
situation in future. Unaware that our suffering is entirely our own activity, we will project its
cause onto the person or situation. It is for this reason that, in spite of our ef -
forts, we find ourself facing the same problematic situations over and over
again in life. It is not the situation itself that is problematic; it is our response
to it that is as such. Ultimately there are no problems; there are just situations. However, until this is clear, apparently problematic situations will con -
tinue to occur in our life, provoking and testing us until we have understood
their message, namely, that we should withdraw from people and circum -
stances the expectation or demand that they be a source of happiness. When this has been understood, we cease using the world for the sake of
our happiness and start using our happiness for the sake of the world. And
just as the world previously appeared to us in the form of circumstances that
mirrored our inner state of resistance, so now the world will realign itself
with our new attitude of openness. In fact, the world has not changed. The filter of seeking and resisting
through which we previously perceived the world and negotiated our re -
sponse to it has simply become more transparent, and as a result, the world
appears in a new light. becoming established in and as our true nature

Ever since I first became aware of awareness in the background of my experience,
I seem to travel back and forth between it and my thoughts and feelings in the
129you are the happiness you seek
foreground. This gives me moments of respite from the suffering that I used
to experience almost continually, but I long for lasting peace. Imagine a woman who lives in a small apartment on a noisy street in the city
and commutes to and from work every day on public transport. After a busy
and exhausting week, she drives a couple of hours into the countryside, where
she has a small cottage, and enjoys a peaceful, relaxing weekend. On Sunday
night she returns to the city and the cycle is repeated, week in, week out,
back and forth from her stressful life in her apartment to the peace and quiet
of her cottage. One day she has simply had enough: she requests permission from her
employer to work from home, sells her apartment and moves into her cot -
tage. Her life ceases to oscillate from the stress and anxiety of life in the city
to the peace and quiet of life in the country. She continues to work, and is
as productive as ever, but without leaving the peace of her home. In the same way, we seem for a while to travel back and forth between
the turbulence of our thoughts, feelings, sensations and perceptions in the
foreground of experience, and the inherently peaceful and unconditionally
fulfilled presence of awareness in the background. However, in time, our true nature of awareness will cease being some -
thing that we seem to visit from time to time and will be understood and
felt simply to be what we are. T o be knowingly the presence of awareness
will become our natural condition, and no effort will be required either to
return there or to maintain it. It will become our new identity. We move in. We live there, as that. The only reason why resting in and as our being may initially require some
effort is due to the previously unnoticed habit of almost continuously and
exclusively losing our self in, and identifying our self with, objective experi -
ence. It is only the initial attempt we make to counteract that habit that
seems to require an effort. T o illustrate this, take the example of a closed fist. The natural condition
of the hand is open and relaxed. However, a hand which has been clenched
for some time will become accustomed to this new position which, if main -
tained, will seem to become its new norm. In order to return the hand to its
natural position of openness and relaxation, an effort will initially be required. 130take refuge in the now
     Once the hand has been open for some time, no effort will be required
to maintain it; it has simply returned to its natural position. In fact, the effort
to open the hand was not really a new effort. It was simply the relaxation of
a previous  effort which had become so habitual that it was no longer noticed
as such. The return to our true nature of peace and happiness proceeds in a similar
way. What may at first seem to be an effort to disentangle our self from the
content of experience is, in fact, the relaxation of a previous effort of which
we were unaware. It only seems to be an effort because we had become so
habituated to an almost constant state of more or less subtle seeking and
resisting. In time, as we become accustomed to resting in or as being, less and less
effort will be required, because the habit of losing our self in, or identifying
our self with, the objective content of experience will have become weakened
by practice, just as a rocket requires less energy to navigate space once it has
escaped the gravitational pull of the earth. At some point, resting as being is felt and understood to be our natural
condition. As we abide more and more in our self, our deep-seated tendencies
gradually come to the surface and are dissolved. The almost constant state
of dissatisfaction that seemed to have accompanied us most of our life simply
leaves us, without our necessarily even noticing. At this point, no further practice is required. The practice of returning
again and again to our essential being turns into the love of simply being. And in that love of simply being, the peace and joy which is our nature
shines forth. 131 chapter seventeen
Attending to Painful Emotions
In the depths of winter, I finally learned
that within me there lay an invincible summer. albert camus

three ways to attend to painful emotions

From the non-dual perspective, what is the best way to deal with really intense,
painful emotions? The impulse to avoid the dissatisfaction of our current experience can be fol -
lowed in one of three directions: one, outwards towards an object, substance,
activity or relationship in an attempt to escape the discomfort of it; two,
inwards to the self on whose behalf the sense of lack arises; or three, towards
the feeling of lack or dissatisfaction itself.


	about	their	bad	habits. It	would	appear	from	a	quick	glance	that
these	two	sayings	are	true. Or	are	they? I	have	more	faith	in	the	average	American. It’s	not	true	that	Americans
love	hogwash—it’s	that	hogwash	inundates	Americans,	whether	they	want	it
or	not! I	know	that	some	Americans	want	the	truth,	and	just	haven’t	been	able
to	find	it	because	it	is	drowned	out	by	the	hogwash. Very	little	of	the	nutrition
information	that	makes	it	to	the	public	consciousness	is	soundly	based	in
science,	and	we	pay	a	grave	price. One	day	olive	oil	is	terrible,	the	next	it	is
heart	healthy. One	day	eggs	will	clog	your	arteries,	the	next	they	are	a	good
source	of	protein. One	day	potatoes	and	rice	are	great,	the	next	they	are	the
gravest	threats	to	your	weight	you	will	ever	face. At	the	beginning	of	the	book	I	said	my	goal	was	to	redefine	how	we	think
of	nutrition	information—eliminate	confusion,	make	health	simple	and	base
my	claims	on	the	evidence	generated	by	peer-reviewed	nutrition	research
published	in	peer-reviewed,	professional	publications. So	far,	you	have	seen	a
broad	sample—and	it’s	only	a	sample—of	that	evidence. You	have	seen	that
there	is	overwhelming	scientific	support	for	one,	simple	optimal	diet—a
whole	foods,	plant-based	diet. I	want	to	condense	the	nutritional	lessons	learned	from	this	broad	range	of
evidence	and	from	my	experiences	over	the	past	forty-plus	years	into	a	simple
guide	to	good	nutrition. I	have	whittled	my	knowledge	down	to	several	core
principles,	principles	that	will	illuminate	how	nutrition	and	health	truly
operate. Furthermore,	I	have	translated	the	science	into	dietary
recommendations	that	you	can	begin	to	incorporate	into	your	own	life. Not
only	will	you	gain	a	new	understanding	of	nutrition	and	health,	but	you	will
also	see	exactly	which	foods	you	should	eat	and	which	foods	you	should
avoid. What	you	decide	to	do	with	this	information	is	up	to	you,	but	you	can
at	least	know	that	you,	as	a	reader	and	a	person,	have	finally	been	told
something	other	than	hogwash.11
Eating	Right:	Eight	Principles	of	Food	and
Health
T
HE	BENEFITS	OF	A	HEALTHY	LIFESTYLE
	are	enormous. I	want	you	to	know	that
you	can:
live	longer
look	and	feel	younger
have	more	energy
lose	weight
lower	your	blood	cholesterol
prevent	and	even	reverse	heart	disease
lower	your	risk	of	prostate,	breast	and	other	cancers
preserve	your	eyesight	in	your	later	years
prevent	and	treat	diabetes
avoid	surgery	in	many	instances
vastly	decrease	the	need	for	pharmaceutical	drugs
keep	your	bones	strong
avoid	impotence
avoid	stroke
prevent	kidney	stones
keep	your	baby	from	getting	Type	1	diabetes
alleviate	constipation
lower	your	blood	pressure
avoid	Alzheimer’s
beat	arthritis
and	more…These	are	only	some	of	the	benefits,	and	all	of	them	can	be	yours. The
price? Simply	changing	your	diet. I	don’t	know	that	it	has	ever	been	so	easy
or	so	relatively	effortless	to	achieve	such	profound	benefits. I	have	given	you	a	sampling	of	the	evidence	and	told	you	the	journey	that	I
have	taken	to	come	to	my	conclusions. Now	I	want	to	summarize	the	lessons
about	food,	health	and	disease	that	I	have	learned	along	the	way	in	the
following	eight	principles. These	principles	should	inform	the	way	we	do
science,	the	way	we	treat	the	sick,	the	way	we	feed	ourselves,	the	way	we
think	about	health	and	the	way	we	perceive	the	world.PRINCIPLE	#1
___________
Nutrition	represents	the	combined	activities	of	countless	food	substances. The	whole	is	greater	than	the	sum	of	its	parts. To	illustrate	this	principle	I	only	need	to	take	you	through	the	biochemical
perspective	of	a	meal. Let’s	say	you	prepare	sautéed	spinach	with	ginger	and
whole	grain	ravioli	shells	stuffed	with	butternut	squash	and	spices,	topped
with	a	walnut	tomato	sauce. The	spinach	alone	is	a	cornucopia	of	various	chemical	components. Chart
11.1
	is	only	a
partial	list
	of	what	you	might	find	in	your	mouth	after	a	bite	of
spinach. As	you	can	see,	you’ve	just	introduced	a	bundle	of	nutrients	into	your
body. In	addition	to	this	extremely	complex	mix,	when	you	take	a	bite	of	that
ravioli	with	its	tomato	sauce	and	squash	filling,	you	get	thousands	and
thousands	of	additional	chemicals,	all	connected	in	different	ways	in	each
different	food—truly	a	biochemical	bonanza. As	soon	as	this	food	hits	your	saliva,	your	body	begins	working	its	magic,
and	the	process	of	digestion	starts. Each	of	these	food	chemicals	interacts
with	the	other	food	chemicals	and	your	body’s	chemicals	in	very	specific
ways. It	is	an	infinitely	complex	process,	and	it	is	literally	impossible	to
understand	precisely	how	each	chemical	interacts	with	every	other	chemical. We	will	never	discover	exactly	how	it	all	fits	together. CHART	11.1:	NUTRIENTS	IN	SPINACH
Macronutrients
Water
Fat	(many	kinds)
Calories
Carbohydrate
Protein	(many	kinds)
Fiber
Minerals
Calcium
Sodium
Iron
Zinc
Magnesium
Copper
Phosphorus
Manganese
Potassium
Selenium
VitaminsC	(Ascorbic	Acid)
B-6	(Pyridoxine)
B-l	(Thiamin)
Folate
B-2	(Riboflavin)
A	(as	carotenoids)
B-3	(Niacin)
E	(tocopherols)
Pantothenic	acid
Fatty	Acids
14:0	(Myristic	acid)
18:1	(Oleic	acid)
16:0	(Palmitic	acid)
20:1	(Eicosenoic	acid)
18:0	(Stearic	acid)
18:2	(Linoleic	acid)
16:1	(Palmitoleic	acid)
18:3	(Linolenic	acid)
Amino	acids
Tryptophan
Valine
Threonine
Arginine
Isoleucine
Histidine
Leucine
Alanine
Lysine
Aspartic	acid
Methionine
Glutamic	acid
Cystine
Glycine
Phenylalanine
Proline
Tyrosine
Serine
Phytosterols	(many	kinds)
The	main	message	I’m	trying	to	get	across	is	this:	the	chemicals	we	get
from	the	foods	we	eat	are	engaged	in	a	series	of	reactions	that	work	in	concert
to	produce	good	health. These	chemicals	are	carefully	orchestrated	by
intricate	controls	within	our	cells	and	all	through	our	bodies,	and	these
controls	decide	what	nutrient	goes	where,	how	much	of	each	nutrient	is
needed	and	when	each	reaction	takes	place. Our	bodies	have	evolved	with	this	infinitely	complex	network	of	reactions
in	order	to	derive	maximal	benefit	from	whole	foods,	as	they	appear	in	nature.


 Let me know if I'm correct. Yes. You've correctly identified what needs doing here. There isn't enough context provided by mentioning "maintaining. anti-replication mechanism". However,

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The given texts describe correlations between disease risk factors associated mainly with heart conditions
(discuss Alzheimer's dementia association). ```
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Q: Who is the author of the text?,
A: The authors are T. Colin Campbell and Thomas Campbell.
Q: What is the name of the study that is the culmination of a 20-year partnership between Cornell University, Oxford University, and the Chinese Academy of Preventive Medicine?,
A: The China Study
Q: What is the name of the report by the National Academy of Sciences (NAS) that is mentioned in the text?,
A: Diet, Nutrition and Cancer
Q: What is the name of the organization that provides funding for research, mentioned in the text?,
A: There is no specific organization mentioned in the text as providing funding for research.
Q: Who is the co-author of the book "The China Study"?,
A: There is no information about a co-author in the provided text.
Q: What is the name of the organization that is mentioned as a partner in the China Study?,
A: The Chinese Academy of Preventive Medicine is mentioned as a partner in the China Study.<|eot_id|><|begin_of_text|>OceanofPDF.com
Question: I'm going to start by asking Eckhart and R am
Dass about love as another wor d for "now." Is it another
word for "now"? Is it the dimension of feeling in the pr esent
moment? Eckhart, you speak so of ten of "silence"; that has
a diﬀer ent "ﬂavor" than love, at least in my e xperience. So,
love as the emotional dimension of the pr esent moment....? -ECKHAR T TOLLE: I very rar ely use that wor d. Ther e are
some false beliefs ar ound love, because ther e are so many
diﬀer ent kinds of love. Sometimes it's har d to get away fr om
the idea that love is a for m of "wanting" in the sense of "I
want this." And in Spanish, the common e xpression for "I
love you" also means "I want you" and this especially
applies to r omantic love: you want the other person. And I
don't know e xactly who said it: true love wants the best for
the other person; in r omantic love, you want the other
person. Diﬀer ent languages have diﬀer ent wor ds for love in
order to be able to distinguish between the emotional
"want" and the deeper aspects; "agape", "metta" and so on,
The Dalai Lama says: "My r eligion is kindness". He uses this
word, goodness. And these wor ds indicate something that is
within you, an essence fr om which you per ceive something
and you come into contact with the outer world, in a way
that is very diﬀer ent fr om the or dinary, mental,
conceptualized per ception of the sur rounding r eality,
including other people. The or dinary way of r elating for people who have not yet
awak ened to that deeper level within them, which I of ten
call "essence" or "identity of being." The usual way is to
connect with other people thr ough mental concepts or
judgments. They become the veil that stands between
oneself and the per ception of r eality. And to awak en means
to free oneself fr om the constraint of continuous judgments,interpr etations, denominations and designations of what
surrounds us and the people we come into contact with. And
when this constraint of having to continually mentally name
everything, the conceptualized r eality, is r eleased - and it is
released when the pr esence awak ens - then one can feel in
everything one per ceives something lik e a kind of
recognition, whether it is a human being or another natural
being, a tr ee or an animal, one r ecognizes something in
front of oneself that was pr eviously unr ecognizable by
naming and designating. When one names and designates,
the other has always been the other. And wher e natur e is
then always been conceptualized. It is especially human beings who ar e conceptualized as
"the other". In the egoic state, the ego even emphasizes the
"diﬀer ence" of the "others" by continuously criticizing,
judging, having views and confusing each view with the
"truth"; each thought that comes in: "He is lik e that! She is
like that! That means ther e can be no love, although selﬁsh
beings sometimes talk about love or it says, "Y ou must love
your neighbor as yourself!" "I r eally try very har d!" And that
phrase of course comes fr om Jesus who said, "L ove your
neighbor as yourself" which actually means "r ecognize your
neighbor, that is, the other person, as yourself" and it's that
recognition, that feeling when you look at another person in
the immensity of the pr esent. I sometimes call it the
"formless" dimension; what you look at is the for m, what
you look at is the physical body and what you per ceive in
addition is the spiritual "for m", the psychological "for m" of
that person, and you go beyond the for m of the other
person when you feel by your own pr esence the pr esence of
the other person, which cannot be seen and which is the
essence of everything. We cur rently have a small dog and we hope he lives on; he
has a heart condition. If that dog dies - hopefully not very
quickly - everything that we ar e left with, the fur and what's
under the fur, the bones and the intestines and so on, the
essence is gone, the essence of that being is gone. But
when you look at a living dog, you can feel an essence of
being - of being in the other -, sometimes it's easier to feel
in animals than in humans, because in humans you have a
lot of mental identiﬁcations and you feel the being because
you feel your own being and it's the heart; even if I rar ely
use this wor d you can say : it is to feel with the heart; you
use the wor d mor e often, to per ceive with the heart means
to per ceive with the being so and then one feels the being
of the other and this r ecognition is the r ecognition of the
unity and it is the love. L ove is to feel that one shar es one's
consciousness with someone. What we ﬁnally love in the
other is consciousness; it is beautiful to touch the dog's coat
or the skin of another person, but what we ﬁnally love in the
other is something that we cannot per ceive with our senses,
that we cannot grasp with our head. And to per ceive
something in this space of love means at the same time to
be free from the constraint of mentalization and
conceptualization and, e xpressed "practically", it looks
something lik e this: I look at R am Dass without
conceptualization, if I conceptualize, I have a certain image
and I say, "Oh, that's that famous guru, he wr ote that book"
or whatever concept I may have about him; can I look at
him without any concept? And suddenly ther e is an
encounter in the silence. Because that's r eally what it is;
when you look at something without naming it, you see fr om
the silence. And I know that he (R am Dass) is alr eady in the
silence, and I invite everyone else her e right now to
perceive the totality of this space, the envir onment -
whatever it is that sur rounds us - without naming it but
simply per ceiving it fr om a place of attention to the silence. Be the space of silence. This only happens when you stopconceptualizing. And so love and silence ar e related to each
other, very closely, and the pr esent is of course part of it,
silence is the essence of the pr esent and that is


 t he last great resi stance to be surrendered is the resistance
to the ever -present Love of God. CHAPTER 22. Becoming the Prayer. Intr oduction. Students often ask for practical advice on the ‘how to’ of pragmatically
implementing spiritual truth subjectively and instituting spirituality as a
way of being in the world that su bserves spiritual progress and evolution. The ed ucated student has usually already acquired a wealth of
information abo ut a multitude of spiritual practices and conce pts. The
transformation desired is to move from ‘heard about’ to ‘know’ to ‘do’ to
‘be’. Th is progression is actually from the presumably known to the
unknown, and from the familiar  to the new. Thus, the actual ap plication
of spiritual information may still seem uncertain. The mind itself becomes interes ted in evolution when it learns that there
is a  higher dim ension of truth beyond customary mentation  and the
domains of reason and logic. The interest is then directed  toward
discovery and spiritual awakening. Other students might become highly motivated by either inspiration or
by fortu itous experiences that are transformative and initiate the process
of co nsciously chosen spiritual p rogress and evolution. These may occur
as sudden ‘peak experiences’ ( Maslow, 1970) or even critical ‘tipping
point’ sh ifts of context and perception (Gladwell, 2000). The inspired
student then becomes attracted by potential, and focus of interest is on
the practical application of spiritual processes in daily life. The transition is characteristically to incorporate premises from the
intellect to the e xperiential reality of subjectivity. Thus, the emphasis is
on impl ementation and the actual ‘doing’ of spiritual practices and
premises. By incorporation and practice, the new becomes habitual and
the way one ‘is’, indicating that is what one has ‘become’. There is  the emer gence of ac tuality out of potentiality by virtue of
propitious circumstances of which intention and volition are the fulcrumand activating ener gy. Fulfillme nt of potential has a positive feedback by
which in tention is reinforced, and the spiritual process gains m omentum
from the Self rather than the self. Q: It has been described that even only a single, very simple spiritual
principle to live by is sufficient to making major pr ogr ess, e.g., ‘to be
kind to all of life’, or ‘to forgive, no matter what’, or ‘to be of good
will to all that exists’, or to ta ke a sentence or two fr om a favorite
Psalm and r eflect on it for days, weeks, or even months. A: T hat is the most ef fective  way to begin. A single tool applied
consistently and rigorously is more ef fective than reading all the books
or having sporadic episodes of enthusiasm. Persistence is characteristic
of ‘o ne-pointedness of mind’. By analogy, by pulling on a single strand
of y arn, a who le sweater unravels and becomes undone. Each step
forward summo ns forth the ap propriate, already-acquired information
that amplifies and clarifies experiences. Thus, basic dictums become
experiential and confirmative. The learning phenomenon is not one of cause and ef fect, nor should
rewarding expe riences be considered as gains. By the practice of
kindness, one becomes kind, fo r kindness itself is transformative. Thus,
expectation needs to be put aside. By assent of the will, transf ormation
occurs autonomously as a consequence of context, not just content. T o b e friendly will not ‘cause’ others to reciprocate but it o pens the
nonlinear door to greater like lihood. Some people even recoil from
kindness, generosity, or a friendly, benign approach that in people below
200 may trigger suspicion, embarrassment, or even guardedness or
paranoia. It is useful as an experiment to just try smiling at the driver of
another car next to your own that is stopped for a red light. Some drivers
will return the friendliness; so me will become stony faced a nd stare
straight ahead; others will panic; and some will even pull away at great
speed as soon as  the light turns green. Thus, even a friendly sm ile has to
be discrete. Q: But how does a spiritual pr actice actually r esult in change? What
ar e the psychological mechan isms? How can one change fr om a
‘this’ to a ‘that’? A: It is not a process of ‘change’, but of evolutionary emer gence. The
larva does not ch ange into a butterfly but instead becomes the fu lfillment
of it s potential as a product o f the evolution of Creation. T o repeat,
Creation is evolution by virtue of the emer gence of potentiality into
actuality. Intenti on of the spiritual will is suf ficient. The seeming ly ‘new’
represents the unmanifest’ s becoming Manifest, just as unclenching the
fist reveals the open hand. Actualization is an option and a choice as an aspect of the will. Each
positive choice increases the likelihood and probability of additional
positive choices (which is also in accordance with quantum theory). Each positive choice moves one closer to a higher attractor field of
consciousness. In the secular world where ‘the rich get richer  and the
poor get poorer ’, it is equally true that by integrity and e f fort, the
formerly poor can become rich, and the formerly rich, through error, can
become bankrupt. Human life of fers a great value as being the optimum
opportunity for spiritual evolution. By choice, the ‘iron filing’ of the
spirit is  drawn to the vario us regions of the great omnipotent,
omnipresent field of consciousn ess itself. This is analogous to the ef fect
of a giant electromagnetic field of infinite power. Q: But does n ot this definition of contextualization intr od uce the
arguable concept of ‘fr ee will’? A: The ar guments about free will are usually spurious by virtue of
inadequate contextualization and reliance on the hypothetical. They then
end up as discursive, circuitous intellectualizations in which the
unconscious hop e is that free will will be negated as a possibl e reality,
thus avoiding spiritual responsibility or accountability. Options have parameters out of which arise responsibility as well as
culpability. The  range of options is the consequence of a great
multiplicity of factors, both kno wn and unknown, including what could
be b est termed karmic procliv ities or momentum. These are further
influenced by probability, inclu ding past rewards and failures, and also
by inte nsity of ef fort, dedication, degree of integrity, etc. The
hypothetical is not a reality, an d the range of choices is a resu lt of the
distillation of complex factors,  both linear and nonlinear. Thus, under
dif ferent circumstances or prev ailing conditions, quite dif feren t options
may be available as well a s chosen. Because of the n ature ofevolution/Creation, content and conscious context are transitory and
descriptively, as well as experientially, ephemeral. T o s urrender to God’ s W ill and ask for Divine Guidance is so powerful
that it alters the available options as well as their perceived values. From
nonlinear dynamics also emer ge s the principle of ‘iteration’ by which a
repeated choice or option progressively becomes a likelihood (‘sensitive
dependence on initial conditions’). Q: W hat about major r evelations or spiritual experiences that r esult
in sudden major changes? A: It is by vibrational repetition  that avalanches and other majo r natural
phenomena occur. Egoistic positions become weakened by virtue of
seemingly minor and insignificant steps. For example, even just saying
“thank you” wherever possible can result in becoming a more grateful
and generous person who, by attraction, now ef fortlessly sends forth
benefits previously nonachievable by ef fort. Major changes also occur as a  consequence of release from negative
karmic obligations. It is as though the unconscious mind is finally
satisfied that a lesson has been learned or a debt has been settled by
compensatory behaviors. In many ways, spiritual learning is also similar
to new skills acquired by repetition and practice until they become
natural, like one’ s second na ture, and habitual. Learning is also
facilitated by inspiration and identification with admired figures who
display the desired attributes. W e tend to become like those whom we
admire. Q: What qualities ar e of m ajor help to a devotee oth er than
familiarity with advanced spiritual/ consciousness information? A: A dopt the attitudes associated with Higher Mind (Overview, Section
II) and select any of the virtue s. Refuse or reject negative att itudes or
positionalities. Act in a gracious manner in all circumstances towards
oneself and others. Reject the v iolation of spiritual principles for short-
term gain. Create an idealized image of oneself and practice it as if for a
movie role. Acting ‘as if ’ brings to awareness the potentiality to actually become that
which is  admire d. As a learning  device, it is often surprisingly ef fective
to ‘prete nd’ to be


 you invite abuse or turn yourself into
a victim of unconscious people. Sometimes a situation may demand that
you tell someone to back of f in no uncertain terms. W ithout egoic
defensiveness, there will be power behind your words, yet no reactive
force. If necessary, you can also say not to someone firmly and clearly,
and it will be what I call a high?quality no that is free of all negativity. If you are content with being nobody in particular, content not to stand
out, you align yourself with the power of the universe. What looks like
weakness to the ego is in fact the only true strength. This spiritual truth is
diametrically opposed to the values of our contemporary culture and the
way it conditions people to behave. Instead of trying to be the mountain, teaches the ancient T ao T e Ching,
Be the valley of the universe. In this way, you are restored to wholeness
and so All things will come to you. Similarly, Jesus, in one of his parables, teaches that When you are
invited, go and sit in the lowest place so that when your host comes, he
may say to you, friend, move up higher. Then you will be honored in the
presence of all who sit at table with you. For everyone who exalts
himself will be humbled, and he who humbles himself will be exalted. Another aspect of this practice is to refrain from attempting to strengthen
the self by showing of f, wanting to stand out, be special, make an
impression, or demand attention. It may include occasionally refraining
from expressing your opinion when everybody is expressing his or hers,
and seeing what that feels like.A New Earth
A S  W I T H O U T,  S O  W I T H I N
When you look up at the clear sky at night, you may easily realize a truth
at once utterly simple and extraordinarily profound. What is that you
see? The moon, planets, starts, the luminous band of the Milky W ay,
perhaps a comet or even the neighboring Andromeda Galaxy two million
light years away. Y es, but if you simplify even more, what do you see? Objects floating in space. So what does the universe consist of? Objects
and space. If you don't become speechless when looking out into space on a clear
night, you are not really looking, no aware of the totality of what is there. Y ou are probably only looking at at the objects and perhaps seeking to
name them. If you have ever experienced a sense of awe when looking
into space, perhaps even felt a deep reverence in the face of this
incomprehensible mystery, it means you must have relinquished for a
moment your desire to explain and label and have become aware not
only of the objects in space but of the infinite depth of space itself. Y ou
must have become still enough inside to notice the vastness in which
these countless worlds exist. The feeling of awe is not derived from the
fact that there are billions of worlds out there, but the depth that contains
them all. Y ou cannot see space, of course, nor can you hear, touch, taste, or smell
it, so how do you even know it exists? This logical?sounding question
already contains a fundamental error. The essence of space is no? thingness,
so it doesn't exist in the normal sense of the word. Only things forms
exist. Even calling it space can be misleading because by naming it, you
make it into an object. Let us put it like this: There is something within you that has an af finity
with space; that is why you can be aware of it. A ware of it? That's not
totally true either because how can you be aware of space if there is
nothing there to be aware of?The answer is both simple and profound. When you are aware of space,
you are not really aware of anything, except awareness itself the inner
space of consciousness. Through you, the universe is becoming aware of
itself! When the eye finds nothing to see, that no?thingness is perceived as
space. When the ear finds nothing to hear, that no?thingness is perceived
as stillness. When the senses, which are designed to perceive form, meet
an absence of form, the formless consciousness that lies behind
perception and makes all perception, all experience, possible, is not
longer obscured by form. When you contemplate the unfathomable depth
of space or listen to the silence in the early hours just before sunrise,
something within you resonates with it as if in recognition. Y ou then
sense the vast depth of space as your own depth, and you know that
precious stillness that has no form to be more deeply who you are than
any of the things that make up the content o your life. The Upanishads, the ancient scriptures of India, point to the same truth
with these words:
What cannot be seen with the eye, but that whereby the eye can see:
know that alone to be Brahman the Spirit and not what people here
adore. What cannot be heard with the ear but that whereby the ear can
hear: know that alone to be Brahman the Spirit and not what people here
adore.... What cannot be thought with the mind but that whereby the
mind can think: know that alone to be Brahman the Spirit and not what
people here adore. God, the scripture is saying, is formless consciousness and the essence of
who you are. Everything else is form, is what people here adore. The twofold reality of the universe, which consists of things and space
thingness and no?thingness is also your own. A sane, balanced, and
fruitful human life is a dance between the two dimensions that make up
reality: form and space. Most people are so identified with the dimension
of form, with sense perceptions, thoughts, and emotion, that the vital
hidden half is missing from their lives. Their identification with form
keeps them trapped in ego. What you see, hear, feel, touch, or think about is only one half of reality,
so to speak. It is form. In the teaching of Jesus, it is simply called theworld, and the other dimension is the kingdom of heaven or eternal life. Just as space enables all tings to exist and just as without silence there
could be no sound, you would not exist without the vital formless
dimension that is the essence of who you are. W e could say God if the
word had not been so misused. I prefer to call it Being. Being is prior to
existence. Existence is form, content, what happens. Existence is the
foreground of life; Being is the background, as it were. The collective disease of humanity is that people are so engrossed in
what happens, so hypnotized by the world of fluctuating forms, so
absorbed in the content of their lives, they have for gotten the essence,
that which is beyond content, beyond form, beyond thought. They are so
consumed by time that they have for gotten eternity, which is their origin,
their home, their destiny. Eternity is the living reality of who you are. Some years ago when visiting China, I came upon a stupa on a
mountaintop near Guilin. It had writing embossed in gold on it, and I
asked my Chinese host what it meant. It means 'Buddha' he said. Why
are there two characters rather than one? I asked. One, he explained,
means'man.' The other means 'no.' And the two together means
'Buddha'. I stood there in awe. The character of Buddha already
contained the whole teaching of the Buddha, and for those who have
eyes to see, the secret of life. Here are the two dimensions that make up
reality, thingness and no?thingness, form and the denial of form, which is
the recognition that form is not who you are.C H A P T E R  E I G H T  T H E  D I S C O V E R Y  O F
I N N E R  S P A C E
According to an ancient Sufi story, there lived a king in some Middle
Eastern land who was continuously torn between happiness and
despondency. The slightest thing would cause him great upset or provoke
an intense reaction, and his happiness would quickly turn into
disappointment and despair. A time came when the king finally got tired
of himself and of life, and he began to seek a way out. He sent for a wise
man who lived in his kingdom and who was reputed to be enlightened. When the wise man came, the king said to him, I want to be like you. Can you give me something that will bring balance, serenity, and
wisdom into my life? I will pay any price you ask. The wise man said, I may be able to help you. But the price is so great
that your entire kingdom would not be suf ficient payment for it. Therefore it will be a gift to you if you will honor it. The king gave his
assurances, and the wise man left. A few weeks later, he returned and handed the king an ornate box carved
in jade. The king opened the box and found a simple gold ring inside. Some letters were inscribed on the ring. The inscription read: This, too,
will pass. What is the meaning of this? asked the king. The wise man
said, W ear this ring always. Whatever happens, before you


 and  given a  twenty  four hour layover  there  every week. The best thing  that ever  happened  to me  was when I was fired  from
Macy's during  the depression. I might be  captain of the  elevators if I had
stayed  there. My father  lost everything  he owned,  and that proved  to be
the beginning  of the  great dream he  brought  to pass. One  person be -
lieved  in him and  he started  on that, and  when he  made his exit last Oc -
tober, he  had given to his community much  that no one  had ever given
before. The blackest day of his life  turned  out to be  the bright  day of his
life. No matter  what you  have done,  forget it. You  are God and God is un-
tarnished, for he  is all imagining. Now, you  start to imagine  and make it something  of which you  can be
proud. Make it big. If it is truly the  stone  being  laid in Zion, do not turn to
any argument of man. You  be faithful, and  whatever  you put on the stone
as an imaginal activity will come  into your world. Of course,  you may go
back to the  world  of men, like  Peter. He  denied  the stone three times but
he did then return to it again. You  may do that, but in the  end you will
learn, for in the  depth of your being  the words are  being  said: "Get be -
hind me, Satan. " But  I have  seen people  forget. I have  seen them rise
from nothing  to great heights and  then say:  "It would  have happened
anyway. " They do not believe  that their imaginal activity  was the  founda -
tion on which they built that structure. There  is only one  stone  and that is
your wonderful Imagination. More Free Books Law of Attraction HavenThis works better  if you  do not try to aid  it on the  outside, for it is not
flesh and  blood  that revealed  it to you. You  got it from the  Christ. Now let us go into the  silence. More Free Books Law of Attraction HavenImagination Creates Reality
Your own wonderful human imagination is the  actual creative  power  of
God within you. It   is your savior. If you  were thirsty, water  would  be your
savior. If you  needed  a job, employment would  be your savior. Your imagi -
nation is the  power  to save  you from whatever  circumstances you now
find yourself. You  can experience your heart’s desire  through the  use of
your imagination. Nothing  is impossible  to your imagination. Your imagi -
nation is unlimited  in what it can accomplish. If you  can imagine  some -
thing, you  can achieve  it. Let me  give you an example. If you  were unable  to walk  and were con-
fined to a wheelchair, you  could  close your eyes and  imagine  yourself run -
ning on the  beach or wading  in the  water. If you  would  imagine  yourself
doing  this until it took  on the  tones of reality, you  could  accomplish a
healing  that would  allow you to actually walk  or run. The way to use  your imagination creatively is this. Relax in a  chair or on
a bed and close your eyes. First determine  what it is you  wish to experi -
ence. Then, in this state  of complete  relaxation, bring  to mind  the end re-
sult of what it is you  desire. In other  words, if you  were seeking  a promo -
tion at work, the  end result might be  that people  would congratulate you
on your promotion. You  might move  to a larger office. You  would  enjoy
an increase  in pay. Take any one  of these  events and, with your eyes
closed, actually hear your friends congratulate  you on your promotion. Feel their hand  in yours as they tell you  how happy they are  for you. By actually feeling  that you  are being  congratulated,  your imagination will
go to work  to bring about that state  in your outer  world. You  need not be
concerned  about how  this will  be accomplished. Your imagination will use
whatever  natural means are  necessary to bring it about. “I am the  begin -
ning and the end. ” “My ways are  past finding  out. ” What you  do in imagi -
nation is an instantaneous creative  act. However, in this three  dimensional
world, events appear  in a time sequence. Therefore,  it may take a  short
interval of time  to realize in the  outer  world  what you  have just experi -
enced  in imagination. After  you have performed  this act in your imagina -
tion, open your eyes and  go about your normal, natural  affairs, confident
that what you  have done must come  to fruition in your world. Make your
inner conversations conform to your imaginal act. You  have planted a
seed and you will soon see the  harvest of that which you  have sowed. When you  go into your imagination, make sure  that you  are actually per -
forming  the action, hearing  the words, touching  the object, or smelling
the aroma  in your self conceived drama. What you  do in your imagination
is not merely a  daydream in which you see events in your mind’s eye. You
must enter  the dream as if you  were actually there. You  must make
“then”  now and make “there”  here. To make this perfectly clear, imagine
More Free Books Law of Attraction Haventhat you  would  experience driving  a new car after you have achieved  your
goal. In that  case, you  would  not merely see a  new car in your mind’s
eye. You  must actually enter  the dream. Feel yourself seated  behind the
steering  wheel. Smell the  newness of the  interior. Feel yourself enjoying
a comfortable  ride. Feel the  happiness that would  be yours after  accom -
plishing  your dream. That which you  experience in imagination is an actual creative  act. It is a
fact in the  fourth dimension of space  and will make its appearance in this
three dimensional world  just as surely as planting  a seed will result in the
growth of a  particular  plant. Once you  have planted  this seed  in your
imagination, do not uproot it by being  anxious about how  it will  be accom -
plished. Each seed  has its own appointed  time. Some  seeds take a few
days;  others a  little longer. Feel confident that what you  have planted  will
appear  in your world. Your imagination will draw  all that it needs to make
your dream an actual reality. It if takes others to play a  part in order  to
accomplish your end, your imagination will draw  that person into your
drama  to play his or her  part in the  sequence of events. Your only  respon -
sibility is to remain faithful to your imaginal act until you  experience it in
your outer world. You  can repeat your imaginal act each night before  fall-
ing asleep. In fact, you  may wish to enact this drama  over and over again
until it feels normal and  natural to you  as you drop  off to sleep. Your
imagination will work  out the  means to realize your dream while  your con -
scious mind  sleeps. Bring  your five  senses into play as you  perform your imaginal activity. Ac -
tually hear a  friend’s voice congratulating  you or feel yourself hugging
that person. If you  wanted  a new piano, run your hand  over the smooth
wood, touch the  keys, and  listen to the  sound. If you  wanted  to receive a
dozen roses, actually smell the  fragrance and  touch their velvety petals. Finally, you  must be  persistent in attaining  your desire. Continue  to imag -
ine what you  want until you  have actually obtained  it. You  do nothing else
to obtain your desire. If it is necessary to take some  action, you  will be
led to do so in a  normal, natural manner. You do not have  to do anything
to “help”  bring it about. Remember  that it is God, Himself, who is doing
the work and He knows exactly how  to accomplish it. If you  think of your
desire  during  the day, give  thanks that it is already an accomplished  fact
– because  it is. Dream better  than the  best you  know. One Cause
Nothing  is impossible. There  are two ways to interpret this statement -
both of which are   correct. The  obvious meaning  is that it is possible  to
achieve  anything  you want. It can  also be  interpreted  to mean that it is
impossible  for nothing  to exist. Everything  we are aware  of or


 ns for even minimal
changes to be manifest, it should be apparent that eons of meat eating forged our physiology and metabolism to respond
optimally on a diet containing significant amounts of meat. A low -fat, high -carbohydrate diet, the real fad diet in e volutionary
terms, limits the consumption of the meat we were designed by nature to eat and replaces it with starchy foods that our bodie s
haven't had the time to adapt to. It's no wonder the low -fat diet wasn't what it was cracked up to be. It's far too n ew for our
bodies to know what to do with. BRAIN FOOD
Not only was meat a principal source of nutrition for developing man, it actually was the driving force allowing us to develo p our
large brains. For years anthropologists argued that we humans got our large brains because we had to develop them to learn
hunting strategies to capture and kill game much larger, faster, and meaner than ourselves. Anthropologists Leslie Aiello and
Peter Wheeler turned that idea on its head in a brilliant paper postulating t hat we were able to develop our large brains not to
learn to hunt but because the fruits of our hunting —nutrient -dense meat —allowed us to decrease the size of our digestive
tracts. The more nutrient dense the food, the less digestion it needs to extract th e nutrients, and consequently the smaller the
digestive tract required. (The human digestive tract, while longer than true carnivores, is the shortest of any of the primat es.) Is meat really that nutritionally dense? Let's take a look at a few examples of  meat compared to plant foods and see. First, let's
look at protein. Protein is the only true essential macronutrient. Fat is also essential, but you can go a lot longer without  fat than
you can without protein. (Carbohydrates, the third macronutrient, are  totally unessential to human health.) So, if you are trying to
get protein you could eat 8 ounces of elk meat, a small amount by Paleolithic standards, and get about 65 grams of it. Or you
could eat almost 13 heads of lettuce to get the same amount. Or 56  bananas or 261 apples or even 33 slices of bread. If you're
trying to get methionine, an essential amino acid that the body uses to make glutathione, its major antioxidant, you could ea t the
same 8 ounces of elk, or you could eat any of the following: 22 heads of lettuce, 127 bananas, 550 apples, or 46 slices of
bread. In almost any nutrient category you want to look at, meat is going to come out a winner because of its incredible
nutritional richness that doesn't require much digestive activity to get to.  " BUT WHAT IF I'M A VEGETARIAN?
" A larger percentage of our patients than you might imagine are vegetarian to some degree. With some modifications, the
Protein Power LifePlan works fine for vegetarians, but before we start patients on the vegetarian ver sion we always inquire as
to their rationale for following such a diet. If they are vegetarians because they believe it a more healthy way to eat, we
disabuse them of that notion quickly. If, on the other hand, they are vegetarians for ideological reasons,  we have no quarrel with
that and we help them modify our program to solve their health problems within the limits of their ideology. We do, however,
encourage them to read a fascinating little book entitled The Covenant of the Wild that goes a long way toward removing many
of the inhibitions that some people have about using animals for food. " THE BOTTOM LINE
"The overwhelming mass of scientific evidence supports the notion that for most of our time on earth, humans and their pre -
human ancestors have eaten meat. By all reputable scientific accounts, we've been hunting and gathering (with heavy reliance
on the hunting) for the better part of three million years. Eons of natural selection and human development molded our
metabolic machinery to succeed on  this ancient dietary scheme that appears to have included about 65 percent foods of animal
origin and about 35 percent foods of plant origin. Only about ten thousand years ago (at most) did we settle down to cultivat e
grains and begin to include them as f ood in our diets. The metabolic changes necessary for humans to adapt to this dietary
change —in short, to be able to use these "new" foods well —would reasonably take a few thousand generations (or about forty
thousand or fifty thousand years). We're simply  not there yet —and won't be anytime soon. Turning to the use of grains allowed humans to settle in large cooperative groups necessary to build great civilizations, but  at a
price to the individual members of the group. While we can subsist on grain -based d iets, we don't as a species thrive on them;
the fossil record shows that after the adoption of agriculture human health, stature, and longevity went into sharp decline. In the
last century in the Western world, thanks to a general increase in dietary prote in, we've begun to recover our stature, but
because of our continued heavy reliance on cereal grains, metabolic health still lags. We're riddled as a society with epidem ics
of diabetes, high blood pressure, heart disease, and obesity, all of which we inher ited when our ancient ancestors abandoned
their successful hunting -and-gathering lifestyle in favor of the addictive lure of grains (components of which indeed do stimulate
the narcotic centers of the human brain). In our medical/nutritional practice, we care for people with all components of this epidemic of modern diseases. To restore their
health, we advocate a return to the basic nutritional principles of our ancestral hunting -gathering lifestyle by prescribing a diet of
nutrient -dense foods —meat, fish, and poultry, rich in protein and good -quality essential fats; fruits, berries, and vegetables, rich
in antioxidants and cancer -fighting substances —and limiting what early humans never knew existed —grains, refined sugars,
and other concentrated starches." Note: More information at http://eatprotein.com. copyright © Dr. Stanley S. Bass   (718) 648 -1500    www.drbass.com  78

A longer excerpt of the same parts from Drs.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Therefore, to achieve one's optimal health in a particular body part, it takes 5 generations: that is 7 weeks for the blood, 2 years
for glands, 22 1/2 years for the arteries, 25 years for intestines and tendons, 30 years for cartilage, and 37 1/2 years fo r bone. Usually, healing enough to stop disturbing pain can he achieved during the first generation of healing. Many of our members are Natural Hygienists and have chosen to eat a vegetarian (vegan and raw primarily) diet. Many fast on
occasion to allow their body to eliminate the toxic condition from daily stress. How do you view this practice of fasting and what
experiences or data could you share with us on these views. copyright © Dr. Stanley S. Bass   (718) 648 -1500    www. drbass. com  66

I have completed approximately 75 fasts from 1969 -1981 of various lengths -- many 1 -day-a-week fasts, several 5 -day, 10 -day
and 15 -day fasts. One 31 -day fast and one 41 -day fast. During 60% of them I drank water only with no cheating eve r. During
40% I drank all or some of my urine and a little water. During the 41 -day fast I drank all of my urine and a little water. Each one, including 1 -day fasts was difficult. The easier of the
long-term fasts was the 41 -day drinking urine because of t he nutrients in the urine. Urine is the blood with most of the red blood
cells removed and a little ammonium added by the kidneys. During the 41 -day fast (I should call it a urine feast) I lost the least
amount of weight and energy, had the fewest headache s and had better disposition but my breath was atrocious all of the time. The 31 -day fast on water only I did at age 27. It took me 2 1/2 years to regain my equilibrium. The last intellectually motivated
fast I did at age 33 - the 41 -day urine fast. It took me 1 1/2 years to regain my strength. I found that fasting longer than 3 days was impossible without daily enemas to dilute the toxins in the bowels. Enemas
destroyed the bacteria that is the major constituent of feces but so did the toxicity from fas ting. I had constant headaches,
depression, anxiety and nausea without enemas. I stopped fasting when I realized that the side effects of forced -fasting were greater than the benefits. The benefit of ketosis,
cellular cannibalism, which usually occurs with in 12 hours of fasting is that it reduces the overpopulation of sluggish cells,
leaving the stronger cells and those that overproduce prostaglandins. This is a process of mass genocide via cannibalism. The
deleterious effects are that blood maintains a hig her acid ratio weakening and damaging red blood cells and their ability to
transport oxygen. If fasting continues


 In the early days of his researches, some forty years ago, the
author spent three years developing his own instruments. Today
highly sensitive and reliable vacuum-tube voltmeters are avail
able commercially and are to be found in most physics labora
tories and electronic factories. There is nothing mysterious, then, about the instruments
required to measure L-field voltages. But these are harder to
measure than those of a. car or transistor-radio battery. Special
electrodes must be used and the methods outlined in Chapter 2
must be followed rigidly and explicitly for successful results. But it will be no more difficult to train doctors and their assistants
to read and interpret L-field voltages than it was to train them
to use electro-cardiographs or electro-encephalographs. Extensive medical use of L-field readings, however, may not be
seen for some time. For it took over thirty years before electro
cardiograph techniques were perfected to the point where they
were useful in doctors' offices. 4
In the case of L-fields there is no technical reason why their
use by doctors should take so long. Modern instruments are
reliable; and any intelligent man or woman can learn the tech-
15 AN ADVENTU RE IN SCI ENCE
niques of taking and interpreting L-field readings in a short period
of intensive instruction. It is to be hoped that many will do so
because L-fields can be helpful to doctors, psychiatrists and others
in various ways. Immediate and practical results, in fact, can stem from this
adventure in science-quite apart from the assurance that human
life has purpose and that man is not isolated from the Universe
-which have made the adventure even more worthwhile. As mentioned earlier, abnormalities in L-field voltages can give
advance warning of future symptoms before these are evident. This does not apply only to the early detection of cancer. As more
research is done and L-fields are better understood, it is probable
that they will be used to give early warning of a variety of physi
cal problems in time to tackle these effectively. And they have
already been used to forecast certain psychological and psychi
atric troubles. (See page 18 and Dr. Ravitz' paper in Part II.) Among the physical events which can be predicted by measur
ing the voltage-gradients is the precise moment of ovulation in
a woman. This is possible because ovulation is preceded by a
steady and substantial rise in voltage, which falls rapidly to nor
mal after the egg has been released. Such measurements have revealed that some women may ovul
ate over the entire menstrual period, that ovulation may occur
withou t mestruation and menses without ovulation. The poten
tial importance of this knowledge to gynaecology, family-plan
ning and birth-control is obvious; and it helps to explain why the
'rhythm method' of birth-control is inadequate. A patient of the author's, a married woman, made good use of
her L-field. For years she and her husband had longed in vain to
have children. So, over a period of weeks, she made regular visits
to the author's office and herself measured the voltages in her own
L-field by dipping her fingers into bowls of solution connected to
a voltmeter. When, one day, she saw her voltages rising rapidly,
she knew that ovulation was imminent and went to her husband. A longed-for child was the result. W ounds-even a small cut on the finger-will change the
voltages in the L-field and, as the wound heals, these will return
to normal. This offers surgeons a simple, reliable way to measure
16 AN ADVENTURE IN SCIENCE
the rate of healing, which will be specially useful with internal
wounds from operations. (See page 82.) L-field measurements are not only useful in diagnosing local
conditions; they can also be used to assess the general state of
the body as a whole. For these pure voltage-differences-inde
pendent of any current flow or changes in skin-resistance-reveal
the state of the whole human force-field. Such conditions, then,
as ovulation or malignancy can be detected by measuring changes
in the L-field of the body at a distance from the affected organs. And, as the force-field extends beyond the surface of the skin, it
is sometimes possible to measure field-voltages with the elec
trodes a short distance from the surface of the skin-not in con
tact with it. This shows that it is a true �eld that is measured and
not some surface potential. This, too, is additional evidence that L-�eIds have the same
qualities as the �mpler fields of physics because they can produce
an effect across a space or gap, without any visible intervening
means. Since L-fields reveal the state of the body as a whole they
can be used to assess the general effects of drugs, sleep or hypnosis. Dr. Leonard J. Ravitz, Jr., has not only measured the depth of
hypnosis with a voltmeter but has also found that strong emo
tions recalled during hypnosis can cause a voltage-rise of as much
as from 15 to 20 millivolts. (See page 87 and Dr. Ravitz' paper
in Part II.) This suggests the fascinating possibility that psychiatrists of
the future will be able to measure the intensity of grief, anger or
love electrically-and as easily as we measure temperature or
noise-levels today. 'Heartbreak', hate, or love, in other words,
may one day be measurable in millivolts. Good doctors have always known how important it is to con
sider the patient as a whole-to take into account his mental or
emotional state as well as his physical symptoms-because many
human ills have a 'psychosomatic' cause. Business worries or an
unhappy marriage are often the real cause of, say, headaches or
ulcers. Since L-field voltages reveal both physical and mental
conditions they can offer doctors a new insight into the state of
both body and mind. 17 AN ADVENTURE IN SC IENCE
When the effects on the human L-field of extraterrestrial forces
are established and understood, this knowledge will be important
in the study not only of human health and behaviour but also of
medical problems which may arise in long space explorations. The fields of space may have unforseen effects on the L-fields of
astronauts if they are exposed to them for long periods. 5
This adventure in science promises still further 'dividends' in
the form of a better understanding of the human mind. Dr. Ravitz has discovered that the voltages of the L-fields of
healthy people are not constant but vary in steady rhythms over
periods of weeks-whatever the cause may be. From plotting over
30,000 measurements on 430 human subjects he has found that
these rhythms show how the subjects feel. When they feel 'on
top of the world' their voltages are high; when they feel 'below
par' their voltages are low. For healthy, normal people these voltage rhythms can be
plotted as steady regular curves which alter little over long
periods. From these curves, then, it is possible to predict in
advance when the individual will be at his best and when he will
be feeling 'below par'. This knowledge could be of vital importance to those engaged
in hazardous duties, especially in the Armed Forces. If command
ing officers had advance knowledge of the 'low' periods of, say,
combat pilots, they could try to avoid sending them on dangerous
missions at times when their alertness and efficiency would be re
duced. If operational necessity made that impossible, at least this
knowledge might warn the men to use special vigilance and care. Intelligently used, warnings offered by the state of the L-fields
could save valuable lives and equipment not only in the Armed
Forces but also in dangerous industrial occupations. With emotionally-unstable people the voltage variations can
not be plotted as steady regular curves. They display an erratic
pattern which, in many cases, can be detected within a few days. By purely objective, electronic means, therefore, it will be
18 AN ADVENTURE IN SCIENCE
possible for the Armed Forces quickly to detect and weed out
emotionally-unstable personnel before time and money are spent
on training them for duties for which they are not fitted. Similarly, industry will be able not only to avoid hiring per
sonnel who might 'crack' under responsibility but also to find
those best qualified to assume greater responsibilities. Since L-field voltages reflect mental and emotional states they
can also be useful in the handling of mental patients because
they offer doctors an objective measurement of progress. Thus
they can help to prevent the release of patients who might be a
danger to the public; they can also help doctors to decide when it
is safe to release others-with a great saving of hospital space and
taxpayers' money. Voltage measurements used in this kind of psychological test
ing are completely impersonal and reproducible. There is no need
to question the patient; the technician who takes the readings
need not open his mouth. In the medical laboratories of the future, it is probable that
trained technicians will take the voltage-readings and then sub
mit these to a doctor qualified to interpret them, in much the
same way as technicians take X-ray photographs and submit
them to a radiologist. 'Voltage-interpreters ', however