 you set the
timer. PREPARING  STOCKS
Our recipes use either vegetable- or chicken-based stock. Although it
is also possible  to purchase vegetable and meat bouillon, or canned
chicken stock, there are advantages to preparing your own. The
more legumes and vegetables in the vegetarian stock, the richer it
will be (the recipe below makes an excellent soup base). Chicken
bones are inexpensive, less than fty cents per pound, and rich in
the marrow that nourishes Blood  and Essence. A rich chicken stock
congeals into a gel when cooled overnight; then the unwanted fat
may be easily skimmed o. Ready-made broths are usually high in salt and some include
mono-sodium glutamate. Generally, their nutritional value is less
than that of a homemade soup. It is prudent to make the stock
ahead of schedule so that dinner preparation does not take an
unreasonable length of time. If you plan to try many of these
recipes, the stock recipe can be doubled and frozen until needed. Vegetable Stock
Yield: 7–8 cups of stock2 large carrots
3 celery stalks
1 zucchini
1 onion
2 leeks (white part)
1½ inch fresh ginger
10 c. water
2 cloves garlic
Cube and simmer all ingredients for 1 to 2 hours over low heat,
strain the broth, and discard the solid portion. Additional options: 1
tbsp. sesame oil, 1 tbsp. soy sauce, 2 beets, 1 eggplant, 1 turnip, 1 c. parsley, or ½ cabbage. Chicken Stock
Yield: 7–8 cups stock
3½ lbs. chicken bones
or 1 whole chicken
3 celery stalks
2 carrots
1 inch fresh ginger
1 onion
12 c. water
Cube the vegetables and simmer along with the chicken for 3–5
hours over low heat. Strain the broth, squeezing the liquid, and then
discard the solid portion. Cool and remove congealed fat (this is
most easily done after refrig eration). Refrigerate (up to 5 days) or
freeze (up to 2 months) until ready to use. Additional options: 1 c. parsley, 1 tbsp. soy sauce. ADAPTING  RECIPES
Recipes may be varied according to taste or available foods. Feel
free to experiment. When substituting ingredients, the food property
lists (this page–this page) will be helpful (for example, for a recipe
to supplement Qi, substitute ingredients from the food category for
supplementing Qi). Most of the
Condiments : Cilantro, Rice Wine, Soy Sauce, Sesame Oil, Garlic, Scallions, Peanuts
following recipes are for soups that depend on the stock to extract the benets from the herbs. But
the meal can be structured in a variety of ways, depending on preference. For instance, a meal
that includes lotus seeds and spinach in the listed recipe could be altered to use those items as a
side dish, cooked separately: for 1 oz. of lotus seeds, use 1 cup broth, simmer for 1 hour, addspinach for 5 minutes, and season to taste. The lotus seeds and spinach can be served as a side
dish, called “pearls in jade forest. ”
We urge you to use your imagination to devise variati ons that
work for you and appeal to your tastes—these recipes are meant to
provide an example and some direction. Fresh vegetables are
available seaso nally, so it may be necessary to substitute celery,
mushrooms, or watercress in a recipe for decongesting Moisture  that
calls for asparagus unless you choose to use frozen asparagus spears. For added avor, the following condiments may be used: soy
sauce, rice wine and vinegar, roasted sesame oil or seeds, ground
peanuts, chopped cilantro, parsley, basil, scallions, garlic. The
chopped greens are suitable for color as well as avor. The bland
recipes can acquire some subtle zip from this sauce:
2 tbsp. rice wine (the Chinese product is called Shao Xing )
1 tbsp. soy or tamari sauce
1 tsp. roasted sesame oil
The recipes listed provide six servings. If only one person is
cooking a recipe for an acute condition, then it may be wise to
prepare half the recipe and eat one serving three times,  twice the
rst day, and once the second. Or for general strengthening, prepare
half the recipe and eat one serving per day over the course of three
days. Adjust the amounts listed to accommodate the number of
people being fed or the number of days the meal will last. Again, be
guided over time by your own assessment and experienc e. In cases
of grave weakness, appropriate recipes like an easy-to-digest congee
can be eaten three times a day for as long as necessar y. If these
foods make you feel good, you need not worry that you are
overdoing them. PANTRY HERBS(see larger image)(see larger image)(see larger image)
Click  to download a PDF of Pantry Herbs
ITEMS FOR  PREPARING  RECIPES
These items would be useful in the preparation of the recipes:• cheesecloth or muslin bag to place herbs that are used in the
recipe but are not eaten as part of the meal
• nonaluminum 8-quart cookware
• food mill, blender, or coee grinder  to make herbal ours or
powders
Fresh ginger should be availa ble at your local supermarket. If not,
see if they will order it for you. The herbs in the followin g recipe to
supplement Qi (astragalus, dioscorea, lotus seeds, codonopsis, and
red dates) probably win the “most often used in these herbal
recipes” prize. This Qi recipe, along with the similar one to
supplement and harmonize Earth  later on, would be a good place to
begin if you are unsure about which recipes best suit your needs. SIMPLE RECIPES TO  HARMONIZE  QI, M OISTURE, AND  BLOOD
Supplement Qi
Energizes, builds vital capacity, and increases immunity
Invigorates Organ Networks  especially Spleen, Lung, and Kidney
1 oz. astragalus root
1 oz. dioscorea rhz. 1 oz. lotus seeds
1 oz. codonopsis root
12 red dates, soaked and pitted
1 inch fresh ginger root, minced
7–8 c. vegetable or chicken stock ( this page –this page )1 turnip
2 yams
½ c. chopped parsley
A. To prepare as a soup or stew:
• Tie the astragalus and codonopsis in a bundle with string or
place in a muslin bag. • Simmer all the herbs in the stock for 1 hour. • While the stock simmers, peel and cut the turnip and yams into
cubes. • After  an hour, add the turnip and yams and simmer an
additional 30 minutes. • Garnish with parsley and serve. B. To prepare as a casserole:
• Tie the astragalus and codonopsis in a bundle with string or
place in a musli n bag. If the dioscorea has not been soaked,
break it into ½-inch pieces. • Peel and dice the turnip; peel and slice the yams into. -inch-
thick medallions. • Add the herbs to the stock and simmer for 30 minutes. Add the
red dates and continue cooking for another 30 minutes. • Line the casserole dish with the yams and turnip. • Preheat the oven to 350°. • Add the herbal broth to the casserole and all the herbs except
the astragalus and codonopsis. • Cook for ½ hour in a 350° oven. • Garnis h with parsley and serve the casserole over rice with soy
sauce to taste. Common Cooking Herbs:  Dioscorea, Codonopsis, Astragalus,
Lotus Seeds, Dates
Supplement Moisture
Supports vital uids, eliminates thirst, softens skin, and
lubricates mucous membranes
Moisturizes Organ Networks, especially the Spleen, Lung, Kidney,
and Heart
1 oz. polygonatum rhz.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the chart provided in the text?,
A: The purpose of the chart is to aid in determining one's condition and identifying which foods to eat to address specific health issues.
Q: What are some general guidelines for adapting recipes in Chinese herbal cuisine?,
A: The text suggests that one should experiment with ingredients and adjust the recipes based on their personal experience, and also refer to the provided charts for guidance.
Q: What are some common characteristics of people who have a Spleen condition?,
A: The text does not explicitly state the characteristics of people with a Spleen condition, but it does mention that certain foods can help alleviate symptoms and improve digestion.
Q: What is the recommended approach to dealing with a Cold or Heat condition?,
A: The text does not provide a specific approach to dealing with a Cold or Heat condition, but it does emphasize the importance of adjusting one's diet and habits to address the condition.
Q: What is the significance of the Five Phases in Chinese medicine?,
A:


	value	and,	therefore,	choice. The	will	energizes	the	efforts
to	achieve	that	which	is	valued	by	virtue	of	its	meaning. To	the	worldly,
motivation	is	based	on	wants	and	desires	and	the	seduction	of	attraction. These	wants	and	desires	lose	motivational	force	when	they	become	overruled
by	will	and	decision. Will	is	thus	the	basis	for	spiritual	growth	and	the
evolution	of	consciousness. One	becomes	attracted	by	truth	rather	than
repelled	by	falsehood. Spiritual	evolution	is	almost	like	a	space	ship	taking
off	from	Earth’s	gravity;	it	is	difficult	at	first,	but	it	finally	leaves	the
gravitational	field. Energy-consuming	intentionality	eventually	dissolves	into
effortless	surrender,	and	one	becomes	the	recipient	of	unfolding	awareness. Revelation	replaces	discovery. Understanding	presents	itself	and	becomes
self-revealing	by	grace,	without	effort. The	inner	pressure	to	achieve	spiritual	awareness	is	replaced	by	being	the
witness	of	Truth	rather	than	its	seeker. Effort	is	replaced	by	the	effortlessness
of	spontaneous	discovery. Essence	progressively	shines	forth	through	form,
which	loses	its	delineation. Then,	even	essence	fades	into	the	domain	of	the
awareness	of	existence	itself	with	its	self-revealing	Divinity. On	The	Nature	of	Peace
The	Profound	Peace	prevails	in	the	Silence,	which	marks	the	ending	of	the
experience	of	time. The	illusion	of	time	precludes	Peace	in	that	it	occasions
an	expectation	of	a	feeling	of	loss	or	anticipation. At	ordinary	levels	ofconsciousness,	this	time	pressure	and	its	accompanying	anxiety	are	outside
awareness	and	go	unnoticed,	just	as	people	who	live	next	to	elevated	trains
eventually	become	oblivious	to	the	noise. But,	if	the	trains	stop,	they	are
overwhelmed	by	the	sudden,	strong	silence. Some	people	who	have	become
used	to	tumult	and	noise	feel	upset	by	silence	and	peace	and	seek	to	return	to
the	familiarity	of	noise	and	disruption	of	people. Many	people	cannot	tolerate
the	quiet	of	the	country	or	an	empty	room. The	silence	of	Divinity,	by
contrast,	is	profoundly	comforting	and	fulfilling.CHAPTER	9
Advanced	Awareness
Nature	of	The	Pathway
The	direct	avenue	to	advanced	awareness	via	consciousness	bypasses
form,	duality,	and	perception. Conflict	and	error	arise	from	form,	which	is
also	the	home	of	force. Power	resides	within	the	‘domain’	of	the	formless. Formlessness	might	be	said	to	emerge	noticeably	at	the	consciousness	level
that	calibrates	at	500	and	progresses	to	600,	at	which	level	form	disappears
into	formlessness. Eventually,	it	is	recognized	that	form	is	constituted	by	the
formless,	and	that	they	are	one	and	the	same,	but	until	that	realization	occurs,
form	itself	is	a	distraction	and	a	delay	that	is	best	avoided. Avoid	The	Distraction	of	Form
Many	‘spiritual’	teachings	that	are	expressed	in	form	frequently	lead	to
what	is	best	termed	as	‘astral’	realms	of	consciousness,	which	in	themselves
can	be	seductive,	unending,	and	pleasurable,	but	they	do	not	lead	to
enlightenment. Form	reinforces	the	illusion	that	there	is	a	seeker	on	some	sort	of	pathway
with	rungs	and	signposts	and	even	‘spirit	guides’	positioned	along	the	way. On	the	spiritual	climb	to	the	peak	of	Enlightenment,	there	actually	are	no
entities	to	meet	you	along	the	way. Astral	‘planes’,	like	teachings,	can	be	calibrated. There	are	low	planes
(hells),	intermediate	planes	(purgatory	or	limbo),	and	the	higher	astral	planes
(celestial). These	are	all	possible	destinations	of	the	soul	or	spiritual	body,	or
focus	of	consciousness. Each	of	these	levels	has	its	own	hierarchies,	‘gods’,
and	folklore	that	are	‘real’	to	the	inhabitants	of	these	planes. These	may	be
gratifying,	even	joyful	and	thrilling,	but	they	are	not	enlightenment. That	which	is	Reality	is	beyond	all	form	and	yet	intrinsic	to	it. Let	form
reveal	its	own	nature. There	is	no	need	to	seek	it. Also,	one	needs	to	be	wary
to	not	be	caught	in	the	supposed	opposites	or	alternatives	of	form	versus
formlessness,	or	Allness	versus	void,	or	fullness	versus	emptiness. These	are
merely	descriptive	linguistics,	with	no	intrinsic	reality. One	does	not	have	to
choose	between	the	real	and	the	unreal	since	the	unreal	does	not	exist. The	Direction	of	The	ExplorationThe	search	is	progressively	‘within’	to	discover	the	source	of	the
knowingness	of	the	sense	of	‘I’. People	say,“I	know	myself.”	But	what	does
that	mean? In	ordinary	parlance,	it	means	to	be	aware	of	the	nature	of	the	ego
and	therefore	implies	awareness	of	one’s	own	psychology,	the	ego,	and	its
forms. The	awareness	of	the	Self	is	an	actuality	that	replaces	the	ego	as	the	seat
of	the	sense	of	‘me’	or	‘I’. In	the	process	of	spiritual	discovery,	one	looks
instead	to	discover	what	it	is	that	is	aware	of	and	has	the	authority	to	sense	the
existence	of	‘I-ness’	or	the	quality	of	‘Iness’,	rather	than	a	specific	or
circumscribed	‘me’	as	the	‘I’. Note	that	both	God	and	all	references	to	the	Divine	are	capitalized,	and
that	of	all	the	possible	pronouns,	only	‘I’	is	capitalized. The	individual	‘I’	can
only	be	aware	of	itself	or	its	existence	as	a	consequence	of	the	greater
Awareness. This	is	the	innate	quality	of	the	Divine	‘I’	that	is	its	source	and	the
focus	of	the	spiritual	search. As	such,	it	is	thus	nonverbal	and	the	source	of
experiencing,	witnessing,	and	observing. By	analogy,	one	comes	to	realize
that	one	is	the	water	and	not	the	fish. The	Basic	Process
To	look	within	is	an	attitude	rather	than	a	technique	or	spiritual	practice. This	means	to	relinquish	the	fascination	with	the	content	of	mind	and	the
world	that	it	reflects. This	detachment	may	be	felt	initially	as	a	possible	loss,
as	if	one	is	facing	experiencing	the	death	of	the	world	and	all	its	promises. Such	a	death	may	be	passively	experienced	as	such,	but	it	is	merely	the
passing	of	an	illusion. The	source	of	pleasure	never	was	without	but	was
always	within. It	was	never	the	world	that	granted	pleasure	at	all	but	one’s
own	enjoyment	of	it. It	is	not	really	the	loss	of	the	world	itself	that	is	feared,	but	boredom. Boredom	passes	when	it	is	recognized	as	merely	the	consequence	of	clinging
to	a	yearning	for	the	past	or	the	future,	and	it	is	only	the	ego	that	can	be
bored. The	ego	thrives	on	novelty	and	is	completely	dependent	on	what	is
happening	‘next’. The	ego	therefore	thrives	and	lives	on	anticipation	of	future
satisfaction	instead	of	experiencing	the	absolute	completion	that	is	available
only	in	the	Now. Akin	to	the	fear	of	boredom	is	its	underlying	illusion	that	boredom	is
constituted	by	nothingness. The	illusion


 you only evolved without dissolving
the old person that you wer e in the past, you would be a
perpetual infant, child, adolescent, and adult at the same
time. Y our body would have countless layers of skin because
old, dead cells wer en’t sloughed oﬀ; your stomach lining
would swell gr otesquely without the work of digestive
enzymes that constantly devour it so that it can be r eplaced
every month. On the other hand, if only the impulse of inertia or
destruction e xisted, the universe would rapidly bur n itself
out. Entr opy would cause “heat death” in short or der, as the
cosmos devolved into a cold, static void. W e need these two
opposing for ces, but that isn’t an ar gument for dualism. In
fact, it’s a str ong ar gument for wholeness, since it tak es a
larger perspective than that fr om either side to k eep them
in balance. Your body is capable of going into hyper drive when the
stress response is trigger ed. A ﬂood of adr enaline speeds up
the heart, draws e xtra ener gy from the bloodstr eam, alerts
the mind, heightens the senses, and kicks you into gear for
ﬁght or ﬂight. But if the str ess response goes uncheck ed, it
will kill you very quickly, in a matter of minutes. This has
actually been observed in patients who have spent a length
of time on ster oids. The drugs they tak e to suppr ess
inﬂammation, for e xample, also suppr ess the body’s
hormone system. If you suddenly withdraw those drugs, thebody has no ability to secr ete the right balance of
hormones. Ther efore, you can walk up behind one of these
patients, shout “ Boo!” and send the person into a state in
which str ess hor mones speed up the heart to a danger ous
degree, of ten with fatal r esults. At the ego level we constantly fool ourselves into thinking
that being absolutely good is possible. Never again will we
lie, cheat, feel jealous, lose our temper, or give in to anxiety. This intention never works out, because being good all the
time is as rigid as being anything else all the time. Ther e are
moments when it’s absolutely right and healthy to get angry
or be afraid. The ﬂaw in positive thinking is that you can’t
be positive all the time. It’s sane to ﬁght against dictators,
oppose oppr ession in all its for ms, tell cor rupt power br okers
that they ar e wrong, and on and on. Life pr esents challenges
from the dark side. W e don’t have to demonize the shadow;
it’s the sour ce of almost every challenge worth facing. The illusion that we fall into is thinking that life for ces us
to choose between good and evil. In r eality ther e’s a thir d
way, which is to be whole. F rom the perspective of
wholeness, you can balance the darkness and the light,
being a slave to neither. The opposition between the two
can be tur ned into cr eative tension. The good guys have to
keep winning, but the bad guys better not lose altogether,
because that would be the end of the story. The universe
would become lik e a museum, fossilized and mummiﬁed
forever. The ideal is that the for ces of truth, goodness, beauty, and
harmony stay a step ahead of the dark for ces. Y our body
manages to achieve that, as does the universe as a whole. We can’t deny the fact that life-for ms ar e constantly
evolving, moving to higher levels of abstraction, cr eativity,
imagination, insight, and inspiration. Something is
maintaining the balance, but tipping it slightly in favor of
evolution. In many ways, spirituality does no mor e than
imitate natur e. If you can help tip the balance towar devolution rather than entr opy and decay, you ar e a true
spiritual war rior. Wholeness Is Close, Not F ar Away
There is a map of human consciousness that holds true in
every wisdom tradition. In this map a timeless God serves
as the sour ce of cr eation. Even when the wor d “God” isn’t
used, as in Buddhism, ther e is a state without division; it is
whole; it contains everything both visible and invisible. The
undivided state of Being then divides itself into the visible
and invisible aspects of cr eation. Out of itself, oneness
creates the many. You can imagine the map as a cir cle with
a point in the middle. The point r epresents God as the
source, which is smaller than the smallest particle of
anything. The cir cle also r epresents God, but God as the
manifest universe, which is lar ger than the lar gest anything. But for the map to be accurate, you must see the cir cle as
constantly e xpanding, lik e the universe af ter the big bang. Unlik e the physical cosmos, though, God e xpands at inﬁnite
speed in all dir ections. This signiﬁes the limitless potential of
Being once it enters cr eation. So far, the map may seem
esoteric, and many people would not see much practical
value in it. (I once had a woman say to me that she was
repelled by the wor ds “One” or “ All” as applied to God. T o
her, they signiﬁed being swallowed up in a sea of blankness,
a divine void.) Our minds can’t grasp inﬁnite e xpansion in all
directions. But mak e the map personal. See your sour ce as
a point while your whole world is an e xpanding cir cle. The
more you see, understand, and e xperience, the bigger the
circle gets. Y et it is always e xpanding fr om the sour ce. What
this means is that the sour ce is never far away. It’s a
constant. When you can e xperience yourself as your sour ce and
your world at the same time, you have become whole. Thereason that your sour ce seems far away is that you have
identiﬁed with all the separate things in your world,
neglecting the cr eative origin that mak es everything
possible. (This is lik e forgetting your mother as you gr ow up. No amount of for getting will erase the fact that you had a
mother who was your sour ce.) It isn’t possible to lose the
connection to your sour ce entir ely, because consciousness
is what the sour ce is made of. Being awar e that you ar e
alive means that you ar e connected to consciousness. This
makes the connection sound passive, however, and it isn’t. Through this connection pours every thought you’ve ever
had. Ther e’s also a silent side to consciousness that works
to keep you alive physically. Your heart is awar e of what
your liver is doing, not in wor ds but thr ough messages
encoded in chemicals and electrical signals. Y our body
requir es an inﬁnite range of r esponses to be coor dinated
among hundr eds of billions of cells. This is an aspect of
consciousness that never gains a voice, but its intelligence
far surpasses that of any genius. Ordinary people wor ry that God may be so far away that
he has for gotten us, while r eligious enthusiasts fervently
believe that God is close at hand every moment. Both views
have a ﬂaw. “Near ” and “ far” are actually false ter ms. They
derive fr om duality, since near is the opposite of far. But
imagine the color blue. Befor e you saw it in your mind, was
the color blue close to you or far away? Say the wor d
“elephant” to yourself. Befor e you br ought it to mind, was
your vocabulary far fr om you or nearby? W e use
consciousness for individual r easons, in the service of “I,
me, and mine,” but you can locate yourself in time and
space without being able to locate your consciousness. There is no distance between you and a memory, you and
your ne xt thought. F rom the perspective of wholeness, since
everything is being coor dinated at once, distance isn’t
relevant.Which leads to an e xciting conclusion: your potential for
change isn’t far away, either. Potential is the same as
unseen possibilities. Either you see that something is
possible or you don’t. So the impossible is just another
name for the unseen. Thus the shadow, which mak es you
see a limited, fearful world full of thr eat and dark
possibilities, is masking many unseen possibilities that could
spring into your awar eness if you e xpanded beyond the
shadow. Without e xpansion you ar e forced to have nar row
vision. Think of having a bad toothache. The pain occupies
your whole attention; you can’t think of anything else. If the
human race wer e in constant physical pain, consciousness
would never have e xpanded. F ear is anticipated pain, and it
has the same eﬀ


 concern regarding the use of colloidal silver. However, it does mention that there are debates on whether colloidal silver is toxic or not.
Q: What is the recommended dosage of colloidal silver?,
A: The passage does not provide specific information on the recommended dosage of colloidal silver. However, it mentions that 1-4 teaspoons per day (25-100 mcg) is generally considered safe for extended periods of time, and that some natural health practitioners recommend taking double or triple the nutritional amount for 30-45 days, then reducing the dose.
Q: What is the purpose of the study by Zagoskina et al. (2002)?,
A: The passage does not provide information on the purpose of the study by Zagoskina et al.<|eot_id|><|begin_of_text|>Table	of	Contents

Title	Page
Dedication
Introduction
CHAPTER	1	-	Gallstones	in	the	Liver:	A	Major	Health	Risk
The	Importance	of	Bile
Disorders	of	the	Digestive	System
Disorders	of	the	Circulatory	System
Disorders	of	the	Respiratory	System
Disorders	of	the	Urinary	System
Disorders	of	the	Nervous	System
Disorders	of	the	Bone
Disorders	of	the	Joints
Disorders	of	the	Reproductive	System
Disorders	of	the	Skin
CHAPTER	2	-	How	Can	I	Tell	If	I	Have	Gallstones	? Signs	and	Marks
CHAPTER	3	-	The	Most	Common	Causes	of	Gallstones
Dietary
Pharmacological	Drugs
Lifestyle
Miscellaneous	Causes
CHAPTER	4	-	The	Liver	and	Gallbladder	Cleanse
Preparation
The	Actual	Cleanse
The	Results	You	Can	ExpectHaving	Difficulties	with	the	Cleanse? CHAPTER	5	-	Simple	Guidelines	to	Avoid	Gallstones
CHAPTER	6	-	What	Can	I	Expect	from	the	Liver	and	Gallbladder	Cleanse? A	Disease-Free	Life
Improved	Digestion,	Energy,	and	Vitality
Freedom	From	Pain
A	More	Flexible	Body
Reversal	of	the	Aging	Process
Inner	and	Outer	Beauty
Improved	Emotional	Health
A	Clearer	Mind	and	Improved	Creativity
CHAPTER	7	-	What	People	Say	About	the	Liver	Cleanse
CHAPTER	8	-	Frequently	Asked	Questions
Afterword
Appendix
Notes
Further	Reading
Index
About	the	Author
Copyright	PageTo	all	those	who	dare	take	responsibility	for	their	own	health	and	who	care	about	the
health	and	well-being	of	their	fellow	human	beings. And	especially	to	all	those	health
practitioners	who	have	given	this	liver	cleanse	procedure	to	their	patients	so	they	can
achieve	a	high	degree	of	physical	and	mental	wellness

Introduction

Many	people	believe	that	gallstones	can	be	found	only	in	the	gallbladder. This	is	a
commonly	made	yet	false	assumption. Most	gallstones	are	actually	formed	in	the	liver,
and	comparatively	few	occur	in	the	gallbladder. You	can	easily	verify	this	assessment	by
giving	yourself	a	liver	cleanse. It	matters	little	whether	you	are	a	layperson,	a	medical
doctor,	a	scientist,	or	someone	whose	gallbladder	was	removed	and,	therefore,	is	believed
to	be	stone-free. The	results	of	the	liver	cleanse
1
	speak	for	themselves. No	amount	of
scientific	proof	or	medical	explanation	can	make	such	a	cleanse	any	more	valuable	than	it
already	is. Once	you	see	hundreds	of	green,	beige-colored,	brown,	or	black	gallstones
floating	in	the	toilet	bowl	during	your	first	liver	cleanse,	you	will	intuitively	know	that
you	are	on	to	something	extremely	important	in	your	life. To	satisfy	your	possibly	curious
mind,	you	may	decide	to	take	the	expelled	stones	to	a	laboratory	for	chemical	analysis	or
ask	your	doctor	what	she	thinks	about	all	that. Your	doctor	may	either	support	you	in	your
initiative	to	heal	yourself,	tell	you	this	is	just	ridiculous,	or	warn	you	against	it. However,
what	is	most	significant	in	this	experience	is	that	you	have	taken	active	responsibility	for
your	own	health,	perhaps	for	the	first	time	in	your	life. Not	everyone	is	as	fortunate	as	you	are. An	estimated	20	percent	of	the	world’s
population	will	develop	gallstones	in	their
gallbladder
	at	some	stage	in	their	lives;	many
of	them	will	opt	for	surgical	removal	of	this	important	organ. This	statistical	figure	does
not	account,	though,	for	the	many	more	people	who	will	develop	gallstones	(or	already
have	them)	in	their
liver
. During	some	thirty	years	of	practicing	natural	medicine	and
dealing	with	thousands	of	people	suffering	from	all	types	of	chronic	diseases,	I	can	attest
to	the	fact	that	each	one	of	them,	without	exception,	has	had	considerable	quantities	of
gallstones	in	his	or	her	liver. Surprisingly,	only	relatively	few	of	them	reported	to	have	had
a	history	of	gallstones	in	their	gallbladder. Gallstones	in	the	liver	are,	as	you	will
understand	from	reading	this	book,	the	main	impediment	to	acquiring	and	maintaining
good	health,	youthfulness,	and	vitality. Gallstones	in	the	liver	are,	indeed,	one	of	the	major
reasons	people	become	ill	and	have	difficulty	recuperating	from	illness. The	failure	to	recognize	and	accept	the	incidence	of	gallstone	formation	in	the	liver	as
an	extremely	common	phenomenon	may	very	well	be	the	most	unfortunate	oversight	that
has	ever	been	made	in	the	field	of	medicine,	both	orthodox	and	complementary. Relying	so	heavily	on	blood	tests	for	diagnostic	purposes,	as	conventional	medicine
does,	may	actually	be	a	great	disadvantage	with	regard	to	assessing	liver	health. Most
people	who	have	a	physical	complaint	of	one	kind	or	another	may	have	perfectly	normal
liver	enzyme	levels	in	the	blood,	despite	suffering	from	liver	congestion. Liver	congestion
is	among	the	leading	health	problems,	yet	conventional	medicine	rarely	refers	to	it,	nor	do
doctors	have	a	reliable	way	to	detect	and	diagnose	such	a	condition. Liver	enzyme	levelsin	the	blood	become	elevated	only	when	there	is	advanced	liver	cell	destruction,	as	is	the
case,	for	example,	in	hepatitis	or	liver	inflammation. Liver	cells	contain	large	amounts	of
enzymes. Once	a	certain	number	of	liver	cells	are	ruptured,	their	enzymes	will	start
showing	up	in	the	blood. When	detected	through	a	blood	test,	this	increased	count	of	liver
enzymes	indicates	abnormal	liver	functions. In	such	an	event,	however,	the	damage	has
already	occurred. It	takes	many	years	of	chronic	liver	congestion	before	liver	damage
becomes	apparent. Standard	clinical	tests	almost	never	reveal	the	occurrence	of	gallstones	in	the	liver. In
fact,	most	doctors	don’t	even	know	they	grow	there. Only	some	of	the	most	advanced
research	universities,	such	as	the	prestigious	Johns	Hopkins	University,	describe	and
illustrate	these	liver	stones	in	their	literature	or	on	their	websites. They	refer	to	them	as
“intrahepatic	gallstones.”
2

By	understanding	how	gallstones	in	the	liver	contribute	to	the	occurrence	or
deterioration	of	nearly	every	kind	of	illness,	and	by	taking	the	simple	steps	to	remove
them,	you	will	put	yourself	in	charge	of	restoring	your	own	health	and	vitality,
permanently. The	implications	of	applying	the	liver	cleanse	for	yourself


comCHAPTER 4
Surrender
“For in God’s hands we r est untr oubled …”

1. FAITH
“There is no pr oblem in any situation that faith
will not solve.”
What if we truly believed ther e is a God—a beneﬁcent or der
to things, a for ce that’s holding things together without our
conscious contr ol? What if we could see, in our daily lives,
the working of that for ce? What if we believed it loved us
somehow, and car ed for us, and pr otected us? What if we
believed we could aﬀor d to r elax? The physical body is at work every moment, an ar ray of
mechanisms with a brilliance of design and eﬃciency our
human eﬀorts have never begun to match. Our hearts beat,
our lungs br eathe, our ears hear, our hair gr ows. And we
don’t have to mak e them work—they just do. Planets
revolve ar ound the sun, seeds become ﬂowers, embryos
become babies, and with no help fr om us. Their movement
is built into a natural system. Y ou and I ar e integral parts ofthat system, too. We can let our lives be dir ected by the
same for ce that mak es ﬂowers gr ow—or we can do it
ourselves. To trust in the for ce that moves the universe is faith. Faith isn’t blind, it’s visionary. Faith is believing that the
universe is on our side, and that the universe knows what
it’s doing. F aith is a psychological awar eness of an unfolding
force for good, constantly at work in all dimensions. Our
attempts to dir ect this for ce only interfer es with it. Our
willingness to r elax into it allows it to work on our behalf. Without faith, we’r e frantically trying to contr ol what it is not
our business to contr ol, and ﬁx what it is not in our power to
ﬁx. What we’r e trying to contr ol is much better oﬀ without
us, and what we’r e trying to ﬁx can’t be ﬁx ed by us anyway. Without faith, we’r e wasting time. There are objective, discer nible laws of physical
phenomena. T ake gravity, for instance, or the law of
thermodynamics. Y ou don’t e xactly have faith in the law of
gravity, so much as you just know that it is. There are objective, discer nible laws of non-physical
phenomena, as well. These two sets of laws—those which
rule both the e xternal and inter nal worlds—ar e parallel. Exter nally, the universe supports our physical survival. Photosynthesis in plants and plankton in the ocean pr oduce
the o xygen that we need in or der to br eathe. It is important
to respect the laws that rule the physical universe because
violation of these laws thr eatens our survival. When we
pollute the oceans or destr oy plant life, we ar e destr oying
our support system and so ar e destr oying ourselves. Internally, the universe supports our survival as well—
emotionally and psychologically. The inter nal equivalent tooxygen, what we need in or der to survive, is love. Human
relationships e xist to pr oduce love. When we pollute our
relationships with unloving thoughts, or destr oy or abort
them with unloving attitudes, we ar e threatening our
emotional survival. So the laws of the universe mer ely describe the way
things ar e. These laws ar en’t invented; they’r e discover ed. They ar e not dependent on our faith. F aith in them mer ely
shows we understand what they ar e. Violation of these laws
doesn’t bespeak a lack of goodness; just a lack of
intelligence. W e respect the laws of natur e in or der to
survive. And what is the highest inter nal law? That we love
one another. Because if we don’t, we will all die. As sur ely as
a lack of o xygen will kill us, so will a lack of love. 2. RESIST ANCE
“Faithlessness is not lack of faith but faith in
nothing.”
A Course in Miracles  tells us that ‘ther e is no such thing as a
faithless person.’ F aith is an aspect of consciousness. W e
either have faith in fear or we have faith in love, faith in the
power of the world or faith in the power of God. We’ve basically been taught that it’s our job as
responsible adults to be active, to be masculine in natur e—
to go out and get the job, to tak e contr ol of our lives, to tak e
the bull by the hor ns. W e’ve been taught that that’s our
power. We think we’r e powerful because of what we’ve
achieved rather than because of what we ar e. So we’r e
caught in a Catch-22: we feel powerless to achieve until we
already have.If somebody comes along and suggests that we go with
the ﬂow, maybe lighten up a little, we r eally feel hysterical. After all, we’r e total underachievers as is, as far as we can
see. The last thing we can imagine doing is becoming any
more passive than we alr eady ar e.
Passive ener gy has its own kind of str ength. P ersonal
power r esults fr om a balance of masculine and feminine
forces. P assive ener gy without active ener gy becomes lazy,
but active ener gy without passive ener gy becomes
tyrannous. An over dose of male, aggr essive ener gy is
macho, contr olling, unbalanced, and unnatural. The pr oblem
is that aggr essive ener gy is what we’ve all been taught to
respect. W e’ve been taught that life was made for
quarterbacks so we e xalt our masculine consciousness,
which, when untemper ed by the feminine, is har d.
Therefore, so ar e we—all of us, men and women. W e’ve
created a ﬁght mentality. We’re always ﬁghting for
something: for the job, the money, the r elationship, to get
out of the r elationship, to lose weight, to get sober, to get
them to understand, to get them to stay, to get them to
leave, and on and on. W e never put away our swor ds. The feminine, sur render ed place in us is passive. It
doesn’t do anything. The spiritualization pr ocess—in men as
well as women—is a feminization pr ocess, a quieting of the
mind. It is the cultivation of personal magnetism. If you have a pile of ir on shavings and you want to
arrange them in beautiful patter ns, you can do one of two
things. Y ou can use your ﬁngers and try to ar range the tiny
pieces of ir on into beautiful, gossamer lines—or you can buy
a magnet. The magnet will attract the ir on shavings. It
symbolizes our feminine consciounessness, which e xerts its
power thr ough attraction rather than activity.This attractive, r eceptive, feminine aspect of our
consciousness is the space of mental sur render. In Taoist
philosophy, “ yin” is the feminine principle, r epresenting the
forces of the earth, while “ yang” is the masculine principle,
representing spirit. When God is r eferred to as “ He,” then all
mankind becomes “She.” This isn’t a man-woman issue. Reference to God as masculine principle in no way impinges
on feminist conviction. Our feminine self is just as important
as our masculine. The right r elationship between male and female principle
is one in which the feminine sur renders to the masculine. Surrender is not weakness or loss. It is a powerful
nonresistance. Thr ough openness and r eceptivity on the
part of human consciousness, spirit is allowed to infuse our
lives, to give them meaning and dir ection. In Christic
philosophical ter ms, Mary symbolizes the feminine within
us, which is impr egnated by God. The female allows this
process and is fulﬁlled by sur rendering into it. This is not
weakness on her part; it is str ength. The Christ on earth is
father ed by God, and mother ed by our humanness. Thr ough
a mystical connection between the human and divine, we
give birth to our higher Self. 3. GIVING UP RESUL TS
“You will never lose your way for God leads you.”
When we sur render to God, we sur render to something
bigger than ourselves—to a universe that knows what it’s
doing. When we stop trying to contr ol events, they fall into a
natural or der, an or der that works. W e’re at r est while a
power much gr eater than our own tak es over, and it does a
much better job than we could have done. W e lear n to trustthat the power


 the past dete rmines who we ar e, as well as how we
per ceive and behave in the pr esent. And our futur e goals determine
which actions we take in the pr esent. Y ou hav en’ t yet grasped the esse nce of what I am saying because you are
trying to understand it mentally. The mind cannot understand t his. Only
you  can. Please just listen. Have yo u ever experienced, done, thought, or felt anything outside the
Now. Do you think you ever will. Is it possible for anything t o happen
or be  outside the Now. The answer is obvious, is it not. Nothing ever happened in the past; it happened in the Now. Nothing will ever happen in the future; it will happen in the Now. What you think of as the past is a memory trace, stored in the mind, of a
former Now. When you remem ber the past, you reactivate a memory
trace —  and you do so now. The  future is an imagined Now, a p rojection
of the mind. When the future comes, it comes as the Now. W hen you
think ab out the future, you do it now. Past and future obviously have no
reality of their o wn. Just as the moon has no light of its own, but can
only ref lect the  light of the sun, so are past and future only pale
reflections of the light, power, and reality of the eternal present. Their
reality is “borrowed” from the Now. The esse nce of what I am saying here cannot be understood by the mind. The mom ent you grasp it, there  is a shift in consciousness from mind to
Being, from time to presence. S uddenly, everything feels alive, radiates
ener gy, emanates Being. THE KEY T O THE SPIRITUAL DIMENSION
In life-threatening emer gency situations, the shift in consciousness from
time to presence sometimes happens naturally. The personality that has a
past and a futu re momentarily recedes and is replaced by an  intense
conscious presen ce, very still bu t very alert at the same time. Whatever
response is needed then arises out of that state of consciousness. The reas on why some people love to engage in dangerous activities, such
as moun tain clim bing, car racing, and so on, although they may not be
aware of it, is that it forces the m into the Now — that intensely alive
state tha t is free of time, free o f problems, free of thinking, fr ee of the
burden of the pe rsonality. Slipping away from the present moment even
for a second may mean death. Unfortunately, they come to depend on a
particular activity to be in that  state. But you don’ t need to c limb the
north face of the Eiger. Y ou can enter that state now. Since ancient times, spiritual masters of all traditions have point ed to the
Now as the key to the spiritual dimension. Despite this, it seems to have
remained a secret. It is certainly not taught in churches and te mples. If
you go to a church, you may hear readings from the Gospels such as
“T ake no thought for the morrow; for the morrow shall take thought for
the thing s of itself,” or “Nobod y who puts his hands to the plow and
looks back  is fit for the Kingdom of G od. ” Or you might hear the
passage about the beautiful flowers that are not anxious about tomorrow
but live with ease in the timeless Now and are provided for abundantly
by God. The depth and radi cal nature of these teachings are not
recognized. No one seems to re alize that they are meant to be lived and
so bring about a profound inner transformation. The who le essen ce of Zen cons ists in walking along the razor ’ s edge of
Now — to be so utterly, so completely pr esent  that no problem, no
suf fering, nothin g that is not who you ar e  i n your essence, can survive in
you. In the Now, in the absen ce of time, all your problems dissolve. Suf fering needs time; it cannot survive in the Now. The great Zen master Rinzai, in order to take his students’ attention away
from time, would often raise his finger and slowly ask: “What, at this
moment, is lacking. ” A powerful question that does not require an
answer on the level of the mind. It is designed to take your attention
deeply into the Now. A similar question in the Zen tradition is this: “If
not now, when. ”

The Now  is also central to the te aching of Sufism, the mystical branch of
Islam. Sufis have a saying: “Th e Sufi is the son of time present. ” And
Rumi, th e great poet and teach er of Sufism, declares: “Past and future
veil God from our sight; burn up both of them with fire. ”
Meister Eckhart, the thirteenth-century spiritual teacher, summed it all up
beautifully: “T ime is what keeps the light from reaching us. There is no
greater obstacle to God than time. ”

ACCESSING THE POWER OF THE NOW
A mome nt ago, when you talk ed about the eternal pr esent and the
unr eality of past and futur e, I found myself looking at that tr ee outside
the window. I h ad looked at it a few times befor e, but this time it was
differ ent. The external per ceptio n had not changed much, except that the
colors s eemed brighter and mor e vibrant. But ther e was now an added
dimension to it. This is har d to explain. I don’ t know how, b ut I was
awar e o f something invisible that I felt was the essence of tha t tr ee, its
inner spirit, if y ou like. And so mehow I was part of that. I r ealize now
that I hadn’ t tru ly seen the tr ee  befor e, just a flat and dead image of it. When I look at the tr ee now, som e of that awar eness is still pr esent, but I
can feel it slipping away. Y ou see, the experience is alr eady r eceding into
the past. Can something like this ever be mor e than a fleeting glimpse. Y ou we re free of time for a m oment. Y ou moved into the Now and
therefore perceived the tree without the screen of mind. The awareness
of Being became part of your perception. W ith the timeless dimension
comes a  dif ferent kind of knowing, one that does not “kill” the spirit that
lives within every creature and every thing. A knowing that does not
destroy the sacredness and mys tery of life but contains a deep love and
reverence for all that is. A knowing of which the mind knows nothing. The min d canno t know the tree. It can only know facts or inf ormation
about  th e tree. My mind cannot know you, only labels, judgments, facts,
and opinions about  you. Being alone knows directly. There is a plac e for mind and mind knowledge. It is in the practical
realm of  day-to-day living. However, when it takes over all aspects of
your life, including your relationships with other human beings and with
nature, it becomes a monstrous  parasite that, unchecked, may well end
up killing all life on the planet and finally itself by killing its host. Y ou hav e had a glimpse of how the timeless can transform your
perceptions. But an experience is not enough, no matter how beautiful or
profound. Wha t is needed and what we are concerned w ith is a
permanent shift in consciousness. So break  the old pattern of present-moment denial and present -moment
resistance. Make it your practice to withdraw attention from past and
future whenever they are not needed. Step out of the time dimension as
much as possible in everyday l ife. If you find it hard to enter the Now
directly, start by observing the habitual tendency of your mind to want to
escape from the Now. Y ou will observe that the future is  usually
imagined as either better or worse than the present. If the imagined
future is better, it gives you h ope or pleasurable anticipation. If it is
worse, it creates anxiety. Both are illusory. Through self-observation,
more pr esence  comes into your life automatically. The moment you
realize y ou are not present, you ar e  p resent. Whene ver you are abl e to
observe your mind, you are no longer trapped in it. Another f actor has
come in, something that is not of the mind: the witnessing presence. Be present as the watcher of your mind — of your thou ghts and
emotions as well as your reactions in various situations. Be at least as
interested in your reactions as in the situation or person that ca uses youto react. Notice also how often  your attention is in the past o r future. Don’ t ju dge or analyze what you observe. W atch the thought,  feel the
emotion, observ e the reaction. Don’ t make a personal problem out of
them. Y ou will then feel some


 ded as waste materials by the body, and the metabolism
wants to release such waste from its internal environment. During the
course of this process, both subclinical and obvious healt h problems
develop internally. The body organs protest the presence of medical poisons in several ways:
(1) by comprom ised functioning of the liver; (2) by develop ment of an
ongoing diarrhea to flush out irritating bile; (3) by cramping pain in the
lower abdomen; (4) by flatulence and gas; and (5) by other general systemic
symptoms manifested as periodic flulike feelings of headaches,perspiration, strong body odor, weakness, dizziness, fainting spells,
intestinal spasms, and muscular aches and pains. These discomforts are indications of deep-seated poisons lodged within
the tissues from cytotoxics. They are poisonous reactions that show up
subtly but repea tedly. Once the cytotoxins are cleaned out by use of the
Gerson Therapy, these poisonings flare up as what the Gers on Institute
personnel describe as “healing reactions,” similar to those described earlier
by F.C. CHEMOTHERAPY  PRETREA TMENT  WITHOUT  EXPERIENCING  WEAKNESS
We have  stated that all chemoth erapy is toxic; however, symptoms and
signs of resulting physical weakness do not necessarily show up in all cases. Subclinical dysfunctions will likely be present from a patient ’s receiving
toxic chemicals, but obvious signs of such dysfunctions may remain
unrecognized. And this set of circumstances brings us to a situation of
chemotherapy pretreatment without the patient’ s experiencing any
weakness. A patient who accepts the Gerson Therapy after having under gone
pretreatment with synthetic chemicals and drugs may have avoided
experiencing physical weakness. This chapter therefore advises how he or
she can proceed  in the Gerson  Therapy. The drug-treated person blessed
with an absence of outward adverse effects will have retained a normal
appetite, remained ambulatory, and resisted extreme weight loss. We’re
describing a truly lucky individual. Even so, anyone fitting such a description should be receiving the
reduced Gerson protocol discussed in the balance of this chapter. The
number of courses of chemotherapy, dosages, and specific toxic drugs
received must be considered by the patient and any health professional
advising on the Gerson Thera py. Pursuing the full, unmodified Gerson
protocol for any patient who has under gone chemotherapy, regardless of the
time elapsed since the last treatment, can be extremely dangerous. From the experiences of Gerson Institute personnel, we know that
chemotherapy pretreated patients respond more quickly and go through
much better long-term recove ry when they follow the “reduced” or
modified Gerson  protocol. Medicating with any aspect of the usual, moreaggressive protocol will be done at the expense of safety and long-term
recovery. Consequently, we warn that those patients having cancers
complicated by chemotherapy should follow the reduced Gerson Therapy
program described below. THE REDUCED  GERSON  PROT OCOL FOR  CHEMICALL Y TREA TED PATIENTS
Any person suffering from one or more degenerative diseases (with
cancer definitel y among them) with a medical history of chemotherapy
should follow the following modified Gerson Therapy protocol.12 For
example, as described in A Cancer Therapy: Results of Fifty Cases,  by Max
Gerson, M.D., drinking fresh-squeezed organic juices is a potent source of
nourishment and an exceedingly powerful detoxifying tool.13 Consuming
juice is therefor e done in a different way for the cancer patient pretreated
with chemicals. Juice Consumption
For a cancer patient who has been chemicalized with toxic drugs, it’s
advisable to start the juicing regimen with only 2 to 4 ounces of fresh-
squeezed vegeta ble or fruit juice. At the beginning of the juicing procedure,
because of its strong efficacy, temporarily eliminate the three recommended
carrot-only juices. And the dosage for any of the juices will vary depending on the patient’ s
condition, the ability to tolerate such juices, and any potential side effects
which result. If the patient can tolerate the smaller amount of juice, the juice
quantities are increased after two or three days. Typically, from 2 to 4
ounces, or four to six ounces at a time, will be imbibed, and eventually,
after seven to ten days, progress will be made toward acceptance of the full
8-ounce portions. Finally, the three carrot juices each day may be
reintroduced to the chemicalized patient. Care must be taken to ensur e that the patient continues to tolerate all
juices without significant nausea or other side effects. If side effects do
appear, cut back on the doses of juice. We recommend  that patients should stay with the schedule of juice
drinking as follows: Each day it is best to ingest (a) one orang e juice, (b)four green leaf juices, (c) five apple/carrot juices, and (d) three carrot juices. To reduce nausea and increase  juice-drinking tolerance, add gruel to the
juice up to a 50 percent volume. Potassium Compound Solution (Liquid)
The suggested starting dosage for potassium compound solution is 1 tsp
ten times per day, which repre sents approximately 500 mg or 12.5 mEq
each of potassium (K) acetate,  gluconate, and monophosphat e. This is a
total K combination of 1.5 grams or 37.5 mEq/day. In patients experiencing good  condition despite chemothe rapy, the
normal dosage of 4 tsp ten times per day may be cautiously achieved in
several steps over seven to ten days’ treatment, if no adverse side effects are
observed. Those patients in less than ideal condition should have  the dosage
increased to 2 tsp ten times daily, then carefully observed, very slowly
increasing the dosage to 3, and then 4, tsp ten times per day, as the patient is
able to tolerate it. There are contraindications to K compound solution: Patients presenting
themselves with a history of renal insuf ficiency or generalized kidney
dysfunction, gastritis, nausea, significant bone metastases, or any indication
of bleeding problems should be started with 1 tsp ten times per day. Dosage
may be slowly increased with observation of the compound’ s effects. Anyone with a history of cardiac insuf ficiency, myocardial infarction, or
congestive heart failure should not receive potassium until blood laboratory
work has been analyzed by a physician. Lugol (Potassium Iodide, KI, Half-Str ength
The recommended dose of Lugol is six drops per day. However, there are
contraindications to taking Lugol for chemo-pretreated patients. Futhermore, if the individual has a history of allergy to iodine, Lugol is also
not indic ated, at least initially; it can be cautiously added after three to five
days, one drop to start, then increasing as tolerance allows. Patients with hepatic (liver) insuf ficiency, primary or metastatic tumor
activity in the liver, hepatitis, or hepatic cirrhosis should be started on one
to two drops of Lugol per day, to avoid bleeding or a decrea se in bloodplatelets. Those patients with bone metastases should also receive reduced
Lugol to avoid excessive bone deterioration and pain. Any patients known
to be affected by heavy metal toxicity should additionally receive doses of
one to two drops per day initially. Thyr oid
Thyroid hormone is taken in a l-grain dosage once or twice per day, but
there are contraindications to thyroid usage similar to those for Lugol. Watch for signs of hyperthy roidism, including tachycardia, anxiety,
insomnia, and tremors. Reduce  dosage levels if any of these signs and
symptoms are present. Also note that transient tachycardia alone can be a
toxic or flare-up  reaction. Patients with a history of cardiac insuf ficiency or
other cardiac problems should be started on a maximum of 2 grains of
thyroid daily. Niacin
This vitamin B3 nutrient has a dosage of 50 mg six times per day. Some
contraindications do exist, such as for patients who present with hepatic
insuf ficiency, primal or metastatic tumor activity in the liver, hepatitis, or
hepatic cirrhosis. These patients should receive a maximum of 100 to 150
mg of niacin daily. Those with a medical history of bleeding, ulcers, or
gastritis, or who are concurrently receiving prednisone, other steroids, or
coumadin should not receive niacin. Pancr eatin
This pancreatic enzyme from the pig allows for a dosage of three 325-mg
tablets taken four times a day. It is contraindicated for sarcoma patients. Crude Liver/B12 InjectionThis is taken once daily as an intramuscular injection in a dose of 100
mcg of vitamin B12 with 3 cc of crude liver extract. Other than producing
excessive levels of vitamin B12, and occasional  allergic reactions, there is
no known contraindication for the crude liver/B12 injection. Acidol
The gastrointes tinal enzyme product known as Acidol (betaine
hydro


 psychotherapy, or
psychopharmacology, or theology is going to save us? “A universal
theology is impossible, but a universal experience is not only possible but
necessary”* (MT -77), says the Course. And what is that experience? What is the shift in thinking that will lead
to a change in behavior that will lead to a different kind of world? The
spiritual path is simply the journey of the heart, and as the world embarks
on that journey then our world is going to change. There are many guides on that journey, and Jesus is one of them. The
mystic Jesus is not a theologica l construct; he is a spiritual force. He is a
presence within us through which we can forge an intimate relationship
with God, ourse lves, and each other. He becomes a lived exper ience as we
practice the principles that are the core of his message to the world. He is an
intercession from  a thought system beyond our own, a master healer of the
human race. Jesus is a bridge to another kind of thinking, better thought of as a living
inner guide than as a stained-glass icon. He is a reminder of who and what
we truly are. He stands in the breach between the neurotic, weak, fearful, and
judgmental you and the strong and powerful, forgiving and most gloriousyou. He can lead you from one to the other. His mind, joined with ours, can
shine away the fear -laden sense of self that plagues us. That is the revelation of the mystic Jesus. He will lead us through the
darkness in our mind, to the light that God placed there and that cannot be
erased. The mystic Jesus is not an idol. He is an evolutionary Elder Brother,
not forcing himself on anyone but available to everyone. The subject of this
book is who he is, and who we ourselves become when our thoughts align
with his. In 1992, I published a book called A Return to Love. In the chapter on
forgiveness, I told my readers I totally understood that forgiveness could be
hard. Why? Because I had once been stood up for a date to the Olympics! I kid you not. In fact, not only was that the most extreme example I
could come up with at the time for how hard it could be to forgive; I even
remember others telling me that that was their favorite section of the book! Oh my, what innocent times those were. I had not yet been  deeply
deceived in life, and I had not yet deeply deceived myself. I was giving
myself kudos for forgiving someone who had merely stood me up for a
date. I really had no idea—yet—how hard for giveness could be. Over time, life did to me what it does to everyone who lives long
enough: it showed itself to me. And I’ve learned things I could never have
learned had I not come to experience the harshness of the world. I’ve
learned that behind my mistakes, and behind the mistakes of others, lies a
corrective mechanism that some call grace. As life got tougher, I began to realize that the cliché is true: you get
bitter or you get better. If our habitual reaction to the loveles sness of the
world is to toughen up, to wall ourselves off, then we will only experience
more pain. For we actually create what we defend against, attracting to
ourselves the very thing that we fear might happen. But we can choose a
better way; we can replace our fears with love. Our safety lies not in
defensiveness but in defenselessness. Perfect love is inviolable: we were not
created to be vulnerable to the lovelessness in ourselves or others. It’s not a
mantle of attack but a mantle of forgiveness that will protect us from life’s
storms. Instead of trying to fight the world, we can realize the victory has
already been won. We need not get more haggard and more weary as the
years go by. Accepting the Atonement, seeing that only love is real, wecome to understand that we might as well calm down. In any instant, we
can accept what’ s true. And there we are released. That is the mindset of enlightenment, the gift of the mystic Christ. OceanofPDF.comChapter One
The Mystic Jesus
AN EVENT  OCCURRED two thousand years ago that changed the world,
ultimately bringing to an end one era of human civilization and beginning
another. The birth, teachings, crucifixion, and resurrection of one man, a
Jew named Jesus, have overshadowed the march of history. In his name
some of the greatest elements of civilization have emer ged, and in his name
some of the worst elements of civilization have emer ged. He did not set out
to found an institutional church,  yet one arose that has claimed for millennia
a monopoly on who he is. Now, at a time of historic change, in order to pave a sustainable way
forward, humanity needs to question everything that went before. Interpretations, philosophies, laws, concepts, assumptions, entire ways of
being left over from the past are being reviewed, transformed, and renewed. And they must be. Humanity has reached a point in the road where the path
of least resistan ce is a path toward global destruction. For we are stuck in
ways of thinking and behavi ng that are rooted in war—w ar against
ourselves, again st each other, even against the earth itself. These ways are
not working. New ways are being born. Since Jesus is fundamental to the worldview of billions of people on the
planet, an inqui ry into his identity and power plays a signifi cant role in
rethinking the world. The Jesus of traditional Christianity has a musty smell
for many, while the mystic Jesus has a raw, transformational, and very
modern power. The mystic path is the path of the psyche, and it is there that
we are most shackled. We are shackled not by external chains but by
spiritual ignoran ce, by a misund erstanding of who we are and why we are
here. Jesus is a key to the unlocking of our internal imprisonment. Ratherthan lacking practical relevance, the mystic Jesus has a shatteri ng effect on
the illusions of meaninglessness  that plague us. When looked at freed from
the filter of centuries of predetermined interpretation, he does not fall away
into insignificance but rather shines forth in an almost startling modern
light. Jesus is as meaningful today as he was when he was born. In the
words of St. Augustine, he is “ever ancient, ever new.”
He was born two thousand years ago, but in very real ways we’re only
beginning to understand. As the twenty-first century lurch es ahead with full force, collec tive despair
increases every day. From climate change to war to authoritarian uprisings,
the era before us feels less like the promise of a bright future and more a
demand that we pay for past mistakes. From environmental recklessness to
military and economic imperial ism to authoritarianism run amok, our past
sins seem  to be pressing down on us like IOUs that have all come suddenly
due. Humanity is overwhelmed by its karmic debts, as thoug h there are
simply too many to pay back and retribution is now inevitable. That’ s certainly one way to look at it, of course. In truth, however, humanity is very much at choice as to what will
happen next. Two starkly different futures stand before us: either the
immeasurable suffering of huma n civilization in continuous decline, or the
advent of a new world now struggling to be born. One is a world of global
destruction, the other a world of global rebirth. Both are possibilities; in
fact, both are already occurring. Global decline results from humanity’ s accumulated greed and
lovelessness, our continuing to do things the way we’ve been doing them. The possibility of rebirth emer ges from our eternal yearning for the good
and the true, and our willingness to radically change. The former violates
the web of life, while the latter supports and aligns with it. From climate
change to increasing nuclear and military threats, the world that’s declining
is declining fast, while the world that’s emer ging is emer ging a bit too
slowly. Right now we’re in a frantic race for time. This book is about the miracle of transformative change, a deliverance
from our psychological propensity to self-annihilating thought and
behavior. Such change is both deeply religious as well as deeply
psychological. As A Course in Miracles  says, psychotherapy and religi on
are at their peak the same thing. Both at their best are a healing of the mind,reconnecting the mind and heart in a way that rebalances the psyche and
heals one’s life. The mystic Jesus lies at the heart of that change. He is a
generator of a celestial speedup, a process by which we leap beyond the
confines of our current stage of evolution to become the people  we need to
be in order to save the world in time. OceanofPDF.comHave You Been Saved by JEEZUS?!? Decades ago, strolling through New York’s Central Park one beautiful
sunny day, my friend and I were approached by someone who in those days
was called a “Jesus freak.”
“Sister,” the earnest stranger said to me beseechingly


, whatsoever things are just, whatsoever thi ngs are
pure, whatsoever things are lovely, whatsoever things are of good
report; if there be any virtue, and if there be any praise, think  on these
things. PHIL. 4:8. • Brief summary of ideas worth remembering
1. The treasure house is within you. Look within for the an-swer to
your heart’s desire. 23  2. The great secret possessed by the great men of all ages  was their
ability to contact and release the powers of their sub consci ous mind. You can do the same. 3. Your subconscious has the answer to all problems. If you sugge st
to your subconscious prior to sleep, “I want to get up at 6 A.M.,” it
will awaken you at that exact time. 4. Your subconscious mind is the builder of your body and can heal
you. Lull yourself to sleep every night with the idea of perfe ct health,
and your subconscious, being your faithful servant, will obey you. 5. Every thought is a cause, and every condition is an effect. 6. If you want to write a book, write a wonderful play, give a better
talk to your audience, convey the idea lovingly and feelingly to y our
subconscious mind, and it will respond accordingly. 7. You are like a captain navigating a ship. He must give the  right
orders, and likewise, you must give the right orders (thoughts a nd
images) to your subconscious mind, which controls and governs all
your experiences. 8. Never use the terms, “I can’t afford it” or “I can’t do th is.” Your
subconscious mind takes you at your word and sees to it that you do
not have the money or the ability to do what you want to do. Affir m,
“I can do all things through the power of my subconscious mind.”
9. The law of life is the law of belief. A belief is a thought  in your
mind. Do not believe in things to harm or hurt you. Believe in th e
power of your subconscious to heal, inspire, strengthen, and prosp er
you. According to your belief is it done unto you. 10. Change your thoughts, and you change your destiny. 24  2
How Your Own Mind Works
You have a mind, and you should learn how to use it. There are two
levels of your mind—the conscious or rational level, and the
subconscious or irrational level. You think with your conscious mind,
and whatever you habitually think sinks down into your subconscious
mind, which creates according to the nature of your thoughts. Your
subconscious mind is the seat of your emotions and is the cre ative
mind. If you think good, good will follow; if you think evil, evil will
follow. This is the way your mind works. The main point to remember is once the subconscious mind acce pts
an idea, it begins to execute it. It is an interesting and subtle truth that
the law of the subconscious mind works for good and bad ideas alik e.
This law, when applied in a negative way, is the cause of failure,
frustration, and unhappiness. How-ever, when your habitual thinking
is harmonious and construc-tive, you experience perfect health,
success, and prosperity. Peace of mind and a healthy body are inevitable when you begin to
think and feel in the right way. Whatever you claim mentally a nd feel
as true, your subconsciousmind will accept and bring forth into you r
experience. The only thing necessary for you to do is to get y our
subconscious mind to accept your idea, and the law of your own
subconscious mind will bring forth the health, peace, or the po sition
you desire. You give the command or decree, and your subconscious
will faithfully repro-duce the idea impressed upon it. The la w of your
mind is this: You will get a reaction or response from your
subconscious mind according to the nature of the thought or idea you
hold in your conscious mind. Psychologists and psychiatrists point out that when thoughts are
conveyed to your subconscious mind, impressions are made in the
brain cells. As soon as your subconscious accepts any idea, it proceeds
to put it into effect immediately. It works by asso-ciat ion of ideas and
 25  uses every bit of knowledge that you have gathered in your life time to
bring about its purpose. It draws on the infinite power, energ y, and
wisdom within you. It lines up all the laws of nature to get its way. Sometimes it seems to bring about an immediate solution to your
difficulties, but at other times it may take days, weeks, or l onger.... Its
ways are past finding out. • Conscious and subconscious terms differentiated
You must remember that these are not two minds. They are merel y
two spheres of activity within one mind. Your conscious mind is the
reasoning mind. It is that phase of mind, which chooses. For example,
you choose your books, your home, and your partner in life. You
make all your decisions with your con-scious mind. On the other
hand, without any conscious choice on your part, your heart is kept
functioning automatically, and the process of digestion, circulati on,
and breathing are carried on by your subconscious mind through
processes independent of your conscious control. Your subconscious mind accepts what is impressed upon it or what
you consciously believe. It does not reason things out like your
conscious mind, and it does not argue with you contro-versially. Your
subconscious mind is like the soil, which accepts any kind of  seed,
good or bad. Your thoughts are active and might be likened unto
seeds. Negative, destructive thoughts continue to work negative ly in
your subconscious mind, and in due time will come forth into outer
experience which corresponds with them. Remember, your subconscious mind does not engage in proving
whether your thoughts are good or bad, true or false, but it responds
according to the nature of your thoughts or suggestions. For exampl e,
if you consciously assume something as true, even though it may be
false, your subconscious mind will accept it as true and proc eed to
bring about results, which must neces-sarily follow, because you
consciously assumed it to be true. 26  • Experiments by psychologists
Innumerable experiments by psychologists and others on persons i n
the hypnotic state have shown that the subconscious mind is inca pable
of making selections and comparisons, which are necessary for a
reasoning process. They have shown re-peatedly that your
subconscious mind will accept any sugges-tions, however false. Having once accepted any suggestion, it responds according to t he
nature of the suggestion given. To illustrate the amenability of your subconscious mind to
suggestion, if a practiced hypnotist suggests to one of his su b-jects
that he is Napoleon Bonaparte, or even a cat or a dog, he wil l act out
the part with inimitable accuracy. His personality becomes changed
for the time being. He believes himself to be whatever the operator
tells him he is. A skilled hypnotist may suggest to one of his students in the
hypnotic state that his back itches, to another that his nose is bleeding,
to another that he is a marble statue, to another that he is fre ezing and
the temperature is below zero. Each one will follow out the  line of his
particular suggestion, totally oblivious to all his surroundi ngs, which
do not pertain to his idea. These simple illustrations portray clearly the difference  be-tween
your conscious reasoning mind and your subconscious mind, which is
impersonal, non-selective, and accepts as true whatever your
conscious mind believes to be true. Hence, the importance of sele cting
thoughts, ideas, and premises, which bless, heal, inspire, and fill y our
soul with joy. • The terms objective and subjective mind clarified
Your conscious mind is sometimes referred to as your objective
mind because it deals with outward objects. The ob-jective m ind takes
cognizance of the objective world. Its media of observation are your
five physical senses. Your objective mind is your guide and d irector in
your contact with your environ-ment. You gain knowledge through
your five senses. Your ob-jective mind learns through observ ation,
 27  experience, and educa-tion. As previously pointed out, the great est
function of the objective mind is that of reasoning. Suppose you are one of the thousands of tourists who come to Los
Angeles annually. You would come to the conclusion that it is a
beautiful city based upon your observation of the parks, pre tty
gardens, majestic buildings, and lovely homes. This is the work ing of
your objective mind. Your subconscious mind is oftentimes referred to as your subject ive
mind. Your subjective mind takes cognizance of its environment by
means independent of the five senses. Your sub-jective mind
perceives by intuition. It is the seat of your emo-tion and the storehouse of memory. Your
subjective mind per-forms its highest functions when your obje ctive
senses are in abeyance. In a word, it is that intelligence w hich makes
itself manifest when the objective mind is suspended or in a sleepy,
drowsy state. Your subjective mind sees


the ability to communicate ef fectively, but with love. Behavioral change is not enough to transform our communication
skills. I cannot cover an attack w ith sugary icing, a sweet tone of voice,
or th erapeutic jar gon and expec t a miracle. For that, I need an authentic
switch f rom fear  to love. I pray today for the ability to honor the  spiritual
perfection in everyone, that the y might feel my love no matter what I
say. Dear God,
Please r edeem my personality,
That any sharp edges within me
Shall turn tender. W ith every wor d I say,
May I heal and not harm. And so it is. Amen.DA Y 287
T o d a y  I  a m  c o m m i t t e d  t o  f o r g i v i n g  s o m e o n e  I  f i n d
h a r d  t o  f o r g i v e. W herever I withhold love, I block my own good. Wherever I stay stuck
in the past, I ke ep the present f rom unfolding miraculously. Wherever I
see mys elf as having been victimized, I tie myself to the expe rience of
victimization. The part of me that can be of fen ded, or victimized in any way, is not
the real me. The real me lives in triumph and spiritual victory regardless
of w hat I have been through or what has been done to me. Only my
holding on to grievances can ke ep the universe from providing me with
the miracle of a new beginning. Dear God,
I surr ender to Y ou my grievances,
The people I cannot for give,
The place wher e I hold on and cannot let go,
The darkness in my own heart. Please r emove the sickness
Of unfor giveness
Fr om my soul. And so it is. Amen.DA Y 288
M y  b o d y  a g e s  b u t  m y  s p i r i t  d o e s  n o t. M y body is merely a suit of clothes, a temporary container for my
eternal s pirit. As  I identify more  with my spirit, realizing that my essence
is ageless, my th oughts about age will change. Accordingly, so  will my
body. I am  not burdened today by false beliefs about the vulnerabili ty of
my body to age or disease. I see the white light of spirit that races
through every cell of my being, filling my body as well as my mind with
the revitalizing power of love. My b ody is a vessel thr ough which my spirit can operate while in
this world, and I am grateful for it. I wish to tr eat it with
pr ofound r espect, yet not be tempted to see it as who I am. I am
not m y b ody, and my body is no t me. My body is temporary and I
am not.DA Y 289
E n d l e s s  c r e a t i v i t y  i s  t h e  n a t u r a l  s t a t e  o f  m y  b e i n g. G od i s in a continuous state of creativity, flowing within and th rough
me every moment. W ith each thought I think, I open to rec eive the
imprint of divinity upon my con sciousness. I bask in the light that is Him
within me. All dark ness of thought or feelin g, all neurotic or fear -based patterns,
and all despair or limitation dissolve as I drink in the powerful vibrations
of lo ve. They ar e replaced by th e artistry of the divine, forming  patterns
of th ought and behavior moving through me to create the beautiful, holy,
and true. God is the artist of the universe,  the Cr eator of all things, and the
designer of all life. I open my he art and mind, that I might be th e
paintbrush with which He paints and the vessel thr ough which He
pours forth His endless cr eativity and love.DA Y 290
FOR REFLECTION
O n  W h a t ’ s  P o s s i b l e  f o r  Y o u  N o w
O n the mortal pla ne, none of us  are perfect all the time. But on the
spiritual plane, all of us are pe rfect all the time. Who we r eally are—
perfect creations  of God, unchangeable and unlimited, none of us more
or l ess brilliant than anyone else—is the most positive self -concept
possible. T o identify yourself according to your spiritual rather than
material reality is enlightenment. From this perspective, you see  that you
ar e the l ight. No thought or conditi on of darkness—that is, lack of  love
in your own mi nd or in anyone else’ s—has any bearing whatsoever on
the truth of who you are or what the universe has planned for you. Y our
past, your mistakes, other people’ s opinions about you, even your
failures do not in any way limit who you are or what is possible for you
now.DA Y 291
T o d a y  I  e x t e n d  c o m p a s s i o n  t o  m y s e l f. T he roughness of the world is hard on the heart; mine has been tested,
as h as everyone’ s. T oday I ack nowledge any bruises on my soul and
deliver them to God. I know that in His hands they will be healed. I o wn my pain, t hat I might heal whatever darkness it has spawn ed in
me. I pray that neither others nor I will be af fected by my mistakes. May
my own compassion for what I have suf fered help heal me where I hurt. Dear God,
I surr ender to Y ou
The scars upon my heart,
The memories that sear,
And the sorr ows that r emain. Please place Y our hand upon me
And miraculously heal me,
That I might rise fr om the ashes
Of my past
And experience new life. Amen.DA Y 292
A l l  m y  t a l e n t s  a r e  o f  u s e  t o  G o d. W hatever talents I have, however  seemingly insignificant, can be of
use to God. Eve n if I think I ha ve none, if I of fer my life to Him, then
new talents will emer ge. T oday I share my gifts with others as a way of
sharing them with God. I re alize no gift is too lar ge or too small to be used for divine
purposes, to bring joy to someone, to help bring healing somewhere. I do
not underestimate the magnitude of my gifts today. Through God, their
potential for good is infinite. I am  not ashamed of my gifts t oday, however meager they ma y
appear. For that which is surr ender ed to God is lifted to its
highest cr eative potential, miraculously transforming fr om what
might seem to be a tiny gift to become a mighty for ce.DA Y 293
N o  l i m i t s  o f  t h e  w o r l d  c a n  l i m i t  m e. N othing in my wo rldly circumsta nces defines me or limits me. As my
mind is lifted ab ove the fear of the world, I am delivered to the field of
miraculous poss ibilities. I am fully loved, fully blessed, and fully of use
to God at all times. While the world might see my life as less than, no child of God is
less than  gloriou s. My spirit is abundant, though my worldly c up might
be empty. And my mind is radiant, though the thinking of the world
might confound me. T oday I a ccept that I am a child of a boundless
universe. Dear God,
Remove the chains that bind me,
In my mind and in my life. Fr ee me of any false beliefs
That limit my ability
T o see. Open my eyes
T o my fr eedom
In Y ou. Amen.DA Y 294
I  b l e s s  t h e  a b u n d a n c e  o f  o t h e r s,  i n  o r d e r  t o  i n c r e a s e
m y  o w n. T he ego’ s world is limited, but God’ s is not. On the material plane,
there are only so many pieces of pie. But on the spiritual plane, there are
an infin ite num ber. My having a piece doesn’ t mean there is less for
others, and others having a piece doesn’ t mean there is less for me. There is enough for everyone. T here is enough room for everyone to
be beautiful. There is enough room for everyone to be successful. There
is enoug h room  for everyone to  be loved. I generously wish for others
what I most wish for myself, fo r what I bless in their


.Teeth decay as soon as they appear. Gumsinflamed and painful (Ferrum Phos). Toothache,which is worse at night (Silicea). Chief remedy in
all teething disorders. “If the gums be pale, this
remedy is especially indicated” (Schuessler). Tongue – Swollen tongue (Kali Mur). Stiff
and numb. Blisters and pimples on tip of thetongue. Throat – Enlargement of the throat. Chief
remedy for goiter (Nat Mur). Chronic enlarge-
ment of the tonsils. “I have given it in the acute
stage, when suffocation threatened, with excel-lent results,” (Chapman, [see: full reference toChapman’s book in the Bibliography]). Glandspainful, aching. Thirst, with dry tongue andmouth. Sticking pain in throat on swallowing. Constant hoarseness. Hemming and scraping ofthroat when talking. (Public speakers are greatlybenefited by this cell salt when alternated withFerrum Phos.) Burning and soreness in larynxand pharynx, in cases of chronic catarrh whenthere is considerable dripping from the posteriornares (postnasal drip).Gastric symptoms – Pain after eating. Food
seems to lie in stomach in a lump. Heaviness
and burning. Pain worse from eating even thesmallest amount of food (Ferrum Phos).Stomach sore to the touch. Abnormally largeappetite, but food causes distress. Cold drinksand food greatly aggravate the pains, while heatrelieves it (Mag Phos). Vomiting after cold
drinks. Faint, sinking feeling in region of stom-
ach. Pain sometimes relieved by belching wind.In infants, vomiting sour, curdled milk (NatPhos). Constant desire to nurse. Stomach feelsbloated. Headache, accompanied with indiges-tion (digestive headache). Belching of gas. Mostof these gastric symptoms are due to non-assim-ilation of food. A course of this remedy shouldbe given after gastric or typhoid fever and in allcases where digestion is poor to aid assimilationof food. Abdomen and stool – Diarrhea in teething
children; stools slimy, green, with undigestedmatter; with colic (Nat Phos). Give a warm-water enema. Cholera infantum, child craves
food it should not eat. Stool is hot, noisy, and
offensive-smelling (Kali Phos). Inability to
properly digest food during the summer.Diarrhea caused from inability to properly digestfood. Face pale and anxious, child fretful. Painin the abdomen near the navel. Infant crieswhen it nurses. Marasmus (failure to thrive),eats heartily but grows more emaciated all thetime. Frequent urge to pass stool but nothing
passes (Kali Phos, Mag Phos). Diarrhea in
young girls, with accompanying headache.Costiveness (constipation), with hard stool, inold people and infants. Itching piles, also pro-truding hemorrhoids (Calc Fluor, FerrumPhos). Hemorrhoids, which ooze a thick, clearsubstance resembling egg whites, especiallynoticeable in anemic persons. Anal fissures and
cracks (Calc Fluor). Fistula without pain. Neuralgia of rectum and pain after stool.Symptoms all worse at night or with change inweather (Silicea). Tabes mesenterica (abdomi-
nal lymph-wasting disease). To prevent the for-mation of gallstones. Urinary organs – Urine dark yellow. Frequent urge to urinate, with sharp, shooting,cutting pains at the neck of the bladder andalong the urethra (Ferrum Phos). Increase in thequantity of urine. Bright’s disease of the kidneys(Kali Phos). Phosphatic deposit in the urine, asan intercurrent remedy. Gravel sediment inurine (Nat Sulph). Diabetes mellitus, as an inter-current remedy. To prevent formation of bladderstones. Calc Phos assists in the breaking down ofprotein that can accumulate in the kidneys. Male sexual organs – Swelling of the testi-
cles (orchitis). Masturbation. Inguinal (groinarea) hernia (Calc Fluor). Itchy, greatly relaxedscrotum. Sweating and soreness of scrotum.Chronic gonorrhea and gleet (chronic inflam-mation of a bodily orifice), when there is thecharacteristic discharge. Dropsy of the testicles.Egg-white-like discharges from the urethra. Female sexual organs – Weakness in uter-
ine region from prolapsed uterus and otheruterine displacements (Calc Fluor, Kali Phos). “Calc Phos may not have the contracting powerof Calc Fluor, by acting directly upon the mus-cles and tissues involved, but it acts indirectly bybuilding up the general health and aiding diges-tion, thereby restoring the tissues to a healthycondition and promoting the deposit of CalcFluor” (Chapman). Aching in the uterus. Increased sexual desire, especially immediatelybefore menstruation. Leucorrhea (white dis-charge from the vagina), with thick, clear, verytenacious discharge. Intercurrently in all cases ofleucorrhea, to build up general health. Acridleucorrhea, worse after menstruation or withsexual excitement. Dullness and listlessness. Inyoung girls with anemic conditions, menses tooearly or too late. Menstrual discharge bright red,too frequent. Menses with pain in back. Labor-like pains at the time of menstruation (Mag
30 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESCHAPTER 4: C ALCPHOS 31Phos); to prevent, use Ferrum Phos. Menses,
with flushed face and cold extremities (FerrumPhos). Pregnancy – Aching in the limbs during preg-
nancy. Poor milk, watery or with salty taste (NatMur). Child refuses to nurse. Child vomits sour,curdled milk quite frequently. Sore nipples(Ferrum Phos). After pregnancy, as a restorative;
also after long nursing, when the patient is debil-
itated. Respiratory organs – Cough, with expectora-
tion of clear (not yellow), thick mucus. Chroniccoughing. Incipient consumption (tuberculosis).Intercurrently in all cases for weakness and pros-tration. Chronic cases of whooping cough.Rheumatic pains in lungs. Involuntary sighing. Soreness and dryness of tuberculosis in throat.Aching in the chest. Night sweats, especiallyaround the head (Silicea, Nat Mur). Hawking toclear throat. Cough in anemic persons or teethingchildren. Circulatory organs – Intercurrently in most
cases of heart trouble. Poor circulation, with coldextremities. Palpitation of the heart, followed byweakness. Leukemia (excess of white corpusclesin the blood). Back and extremities – Calc Phos, appropri-
ately named “the bone r emedy,” plays an impor-
tant role in disease located in the back andextremities. Curvature of the spine (used in con-junction with mechanical supports). Numbness
and coldness of the limbs. Pains and aching in
the joints. Cold sensations in the limbs, as if
cold water were being poured over them. Pains
in the bones, especially the shinbones. Painworse at night and in cold, damp weather.Rheumatism of the joints and in the backbetween the shoulders; very severe and worseat night or during rest. Lumbago (Ferrum
Phos). Hydroma patella (swelling of the kneecaps), cysts. Hydrops (swelling). Articular(joint) spinal irritation. Injuries of the coccyx.Infants are slow in learning to walk, and theirbones are soft and friable. Bowlegs (used in con-
junction with mechanical supports). In chil-dren, thin neck (Nat Mur). Broken bones; thissalt is essential to facilitate the deposit of extramaterial necessary for their mending. Rickets:“This disease appears to consist essentially inthe nondeposition of phosphate of lime in theosteoid (bone) tissues” (from Thomas’ Medical
Dictionary, as cited by Dr. Carey. In the case of
syphilis, inflammation of the periosteum (bonecovering). Ulcers and abscesses, when deep-seated on the bones or joints. Neuralgia, whendeep-seated as if on the bone, commencing atnight (Silicea). Pain in limbs, restlessness, limbsfall asleep; better when moving them. Nervous symptoms – Neuralgia, which is
worse at night, colic, cramps, spasms, convul-sions, etc. (take if Mag Phos fails to relieve thesesymptoms). Convulsions in teething children,young girls, and old people, when the lime saltsare deficient. Paralysis, when associated withrheumatism. Fatigue and weariness. Pains very
severe at night, with sensation of creepingnumbness and coldness. Pains shoot all overthe body like electrical shocks and, at othertimes, like trickling cold water. Skin – Eruptions on the skin, when the dis-
charge is thick and clear. Pimples, acute orchronic, with itching.


 of one’s physical body, sounds very
strange to the Western ear. A story is told about an English
lady traveling through northern India who was taken to the
caves along the Ganges where yogis sat in deep meditation. She was pleasantly recei ved by one yogi outside his cave. At the end of the visit, she said, “Perhaps you don’t leave
here very often, but I would be happy to show you around
London.”
“Madam,” the yogi calmly replied, “I am London.”
In their teaching stories,  the rishis also showed a talent
for beguiling the intellect. One of the most famous
concerns a youth named Svetaketu, who was sent away
from home to study the Veda. In ancient India, this entailed
staying with the priests and memorizing long stretches of
sacred text. Svetaketu stays away for twelve years. Whenhe at last comes home, he is very puﬀed up with his own
learning, and his father, half-dismayed and half-amused,
decides to deﬂate him. Here is an excerpt from the
dialogue that ensues:
“Go and pick a fruit from  that banyan tree,” Svetaketu’s
father said. “Here it is, sir.”
“Split it open and tell me what you see inside.”
“Many tiny seeds, sir.”
“Take one of them and split it open and tell me what you
see inside.”
“Nothing at all, sir.”
Then his father said, “The subtlest essence of this fruit
appears as nothing to you, my son, but believe me, from
that nothing, this mighty banyan tree has sprung. “That Being, which is the subtlest essence of everything,
the supreme reality, the Self of all that exists, That art thou,
Svetaketu.”
This is quite a quantum story, actually. The universe, like
the huge banyan, springs from a seed that contains
nothing. Without a metaphor like the seed and the tree, our
minds cannot even grasp what such a nothingness  is, since
it is smaller than small and earlier than the Big Bang. The
deeper myst ery of the tale is that Svetaketu himself is
composed of this same all-pervading, unim aginable
essence. To ﬁnd out what Svetaketu’s father means, one
has to explore the expanded sense of awareness that is
central to the rishis’ knowledge. —
“I am everything” implies an ability to transcend the
normal ﬂow of time and the normal conﬁnes of space. Despite his intuitive brilliance, Einstein did not step outsidethe river of time, excep t mentally. He said that he had
experiences of self-expansion in which there was “neither
evolution nor destiny, only Being,” but such episodes did
not enter his scientiﬁc work directly. Like all physicists, he
adhered to the objective method and scrupulously excluded
his own consciousness from his theories. His search for a
uniﬁed ﬁeld that would embrace all of time and space was
a strictly mathematical enterprise. To the rishis, this is the very attitude that makes physics
incomplete. We are not onlookers peering into the uniﬁed
ﬁeld, they said—we are the uniﬁed ﬁeld. Every person  is an
inﬁnite being, unlimited by time and space. To reach
beyond the physical body, we extend the inﬂuence of
intelligence. As you sit in your chair, every thought you are
thinking creates a wave in the uniﬁed ﬁeld. It ripples
through all the layers of ego, intellect, mind, senses, and
matter, spreading out in wider and wider circles. You are
like a light radiating not photons but consciousness. As they radiate, your thoughts have an eﬀect on
everything in nature. Physics already recognizes this fact
for sources of physical energy: any light, whether  a star or
a cand le, sends its waves throughout the quantum  ﬁeld of
electromagnetism, going as far as inﬁnity in all directions. The rishis took this principle and made it human. Their
nervous systems actually registered the distant eﬀect that a
thought produces; this was as real for them as seeing light
is for us. But we are bounded in our awareness; being
conﬁned to the waking state keeps us from perceiving the
subtle changes we are producing everywhere. Yet these changes are always present. For thousands of
years, the rishis declared that man lives, breathes, and
moves in the cosmic body. If this is so, then nature  is as
alive as we are; the whole distinction between “in here”
and “out there” is a false one, as if the heart cellsdisregarded the skin cells because they were not on the
inside. Knowing this, the rishis became extremely powerful
individuals, but not in the ordinary sense. Where most men
are interested in material power, the rishis were interested
in the power of awareness. To them, the material level of
the world was quite crude. The real power in nature lies
closer to the source, and the ultimate power must lie right
at the source. Favoring mind over matte r is not a mystical notion. If you
want to build a skyscraper today, you don’t start by piling
up concrete and steel; you go to an architect, whose
intellect prepares the plan that must exist before
construction begins. His plan contains more of the power to
build a building than is contained in the labor. Certain
ﬁelds, such as music, mathematics, and quantum physics,
can make almost no progress without geniuses who work
deep in silence—Einstein’s preferred method of
investigation was not to work in a lab but to perform
thought expe riments in his head. He was in the habit of
doing this long before he achieved any degree of fame and
position. He was placing clocks around the universe, he
once recalled, before he could aﬀord to buy a real one for
his house. To the rishis, it would seem peculiar that we portion out
our intelligence into so many small, isolated ﬁelds of
knowledge. Our social conditioning forbids the cosmic
perspective, not by condemning it but by providing so much
distracting busy-work. If you are caught up in bricks and
mortar, it is diﬀicult to learn architecture. A ﬁeld like
medicine is now so incredibly complicated that if you say,
“This patient can be treated through the ﬂow of
intelligence,” sheer momentum would be agains t you as
much as disbelief.The unbounded state is not frequently seen in our society,
while its opposite is absolutely epidemic. Psychiatrists see
patients every day who are crippled by boundaries, people
who have programmed guilt, anxiety, and unnameable
insecurities into themselves. Those who have acquired
phobias are extreme examples of this, since their deadly
fear is out of all proportion to any actual danger. If you take
an agoraphobe—someone who fears open spaces— out for a
drive, he will show inten se anxiety. If you stop in an open
ﬁeld and ask him to step out of the car, he will be as
paralyzed as a normal person who is asked to jump oﬀ a
cliﬀ. Try to force him and he will struggle for his life,
literally. The keenest anguish of a phobic is knowing that he has
created his own conditio n, but his will is not enough to
break the pattern he has programmed into his physiology. (One agoraphobe in England grew so misera ble and
ashamed of his phobia that he decided to end his life. The
method he chose was to drive two miles in his car, an
action he was sure would be lethal! When this failed, he felt
terriﬁed at ﬁrst, but then he discovered that his phobia had
lessened. He had accidentally hit upon the therapy called
“ﬂooding,” which psychi atrists sometimes use to wrench
far-gone phobics out of unreality.) Boundaries created in silence are the most conﬁning. People who have never heard of Veda generally know the
word Maya,  or illusion—in Sanskrit, it literally means “that
which is not.” Maya is greatly misunderstood—the rishis
did not call the world Maya to say that it does not exist, like
some mirage. Maya is the illusion of boundaries, the
creation of a mind that has lost the cosmic perspective. It
comes from seeing a million things “out there” and missing
one thing, the invisible  ﬁeld that is the origin of the
universe. Reading the great rishis, it is no wonder that they
considered Maya a poor substitute for the cosmicperspective. The Yoga Vasishtha said, “In the inﬁnite
consciousness, in every atom of it, universes come and go,
like particles  of dust in a beam of sunlight shining  through
a hole in the roof.”
Quantum reality leaps from Vasishtha’s pages, because
he found the perspective which showed