 Kluwer Academic Publishers, 1989), 69–70. 3. Nathan Sivin, Traditional Medicine in Contemporary China, 47–53. 4. It is a paradox that although Chinese medical thinking  can be
considered “unscientic” in Western terms, it is closely allied in
outlook with the insights of advanced modern physics. It is as if
the venerable Lao-Tse and Einstein were chatting with each other
in hushed voices across the millennia. Both advocate the concept
that matter and energy are dierent aspects of one inclusive
pattern; that parts can only be understood within the context of
the whole; that there is no past or “cause,” but merely an as-is-
ness or conditi on of present happening; and that this condition is
not separable from the subject for which it is happening—in other
words, there is no objective  reality that exists “out there,” but
rather a subjective reality that arises “in here.”
Cartesian-Newtonian thinkin g dened science as discerning the
relations between preexisting separate entities isolated by
particular boundaries in time and space. But atoms, once regarded
as the brick and mortar, the “building blocks,” of our universe,
now defy measurement and are no longer regarded as discrete
entities. The evidence gathered from the new physics theory
reveals that matter, which appears passive and static, is actually
full of activity and in constant motion, perpetually reorganizing
itself. Subatom ic particles do not exist as “things,” as if they were
substantive building blocks: these particles are not isolated
entities, but rather “probabi lity patterns” that are said to have
“tendencies to exist” and are invisible to us, evident only by their
eects. Similarly, Qi is not a thing; it is known only by its eect. In physics, the term wavicle  was coined because particle s act as
waves in one situation and particles in another. A vocabulary that
distinguishes sharply between the physical and the nonphysical,
the substantive and the insubstantial, the artifact  and the process,
does not apply. There are no more boundaries, no absolute either-or categories; rather, in the words of contemporary physicist
David Bohm, there is only one “unbroken wholeness of that-
which-is.” Bohm says:
We must turn around. Instead of starting with parts and
showing how they work together (the Cartesian order) we
must start with the whole.… Parts are seen to be in
immediate connection  … their dynamic relationships depend,
in an irreducible way, on the state of the whole system (and,
indeed, on that of broade r systems in which they are
contained, extending ultimately and in principle to the entire
universe). Thus, one is led to a new notion of “unbroken
wholeness” which denies the classical idea of analyzability of
the world into separately and independently existent parts.…
Because these ideas exist in such sharp contradiction to so
many modern beliefs, physic ist Niels Bohr says, “Those who are
not shocked when they rst come across quantum theory cannot
possibly have understood it.” And physicist Henry Stapp believes
that these theories of modern physics are the most profound
discoveries of science and will trigger a major revolution, not only
in Western science, but in Western thought as well. Western medicine, founded upon the thought and logic of
modern scienc e, often considers itself a science, although this is
systematically debated by Pellegrino and Thomasma in A
Philosophical Basis of Medical Practice. In the sense that the
fundamental assumptions of both the new physics and Chinese
medicine are distinct from those of modern science, both are
“unscientic”—one from the historical vantage point of being
prescientic and the other being perhaps postscientic.CHAPTER  4 C YCLES AND  CIRCLES:
A THEORY OF RELATIVITY YIN-YANG
1. Richard Levins and Richard Lewontin, The Dialectical Biologist
(Cambridge: Harvard University Press, 1985), 3, 136, 179.CHAPTER  6 FIVE-PHASE THEORY:
EVOLUTIONARY  STAGES OF  TRANSFORMATION
1. Nathan Sivin suggests that the translation of Wu Xing as Five
Elements  was a confus ed misconcept ion originating with Matteo
Ricci, a Jesuit missionary who in 1608 confused the Chinese
concept with the Greek elements. Sivin asserts that Xing is not a
force itself, but that it is a type of Qi that interacts in an ordered
way to make up complex congurations in space or time. He sums
up, “Wu Xing theory provides a language for analysis of
congurations into ve functionally distinct parts or aspects. In
other words, the Five Phase s do what Yin-Yang does, but with
ner divisions, analyzing into ve aspects instead of two.”
(Traditional Medicine in Contemporary China, 70–76.) Joseph
Needham states that Wu Xing refers more to ve sorts of
fundamental processes than to ve sorts of fundamental matter,
explaining that Chinese thought characteristically avoided
substance and clung to relati on. (Science and Civilisation in China,
vol. 2: Cambridge, England:  Cambridge University Press, 1978,
243–244.) 2. Philosopher Alan Watts expresses the notion of the holographic
paradigm by commenting on the ancient Taoist view: “Pick up a
blade of grass and all the worlds come with it. In other words, the
whole cosmos is implicit in every member of it, and every point in
it may be regarded as its center.…  This is the bare and basic
principle of the organic view.…” (Watercourse Way [New York:
Pantheon, 1975], 33, 35.) Physicist Werner Heisenberg comments
on the relationship between the macrocosm and microcosm: “The
same organizing forces that have shaped nature in all her forms
are also responsible for the structure of our minds.” (Physics and
Beyond  [New York: Harper and Row, 1971], 101.) 3. “The pattern which connects is a meta-pattern. It is a pattern of
patterns. It is that meta-pattern which denes the vast
generalization that, indeed, it is patterns which connect.…  The rightway to begin to think about the pattern which connects is to think
of it as primarily  … a dance of interacting parts and only
secondarily pegged down by various sorts of physical limits.…”
(Gregory Bateson, Mind and Nature  [New York: Bantam, 1979],
12–14.) “The conservative laws for energy and matter concern
substance rather than form. But mental process, ideas,
communication, organizatio n, dierentiation, pattern  … are
matters of form rather than substance.” (Bateson, Steps to an
Ecology of Mind [New York: Ballantine, 1972 ], xxv–xxvi.) Bateson
represents the position of the “new paradigm” thinkers—
physicists, ecologists, biologists, psychologists, anthropologists,
and mythologists—who are crossing conventional boundaries
between scien ce and metaphysics in an attempt to articulate a
dynamic, nondichotomous view of a living, interconnected
universe. Five-Phase Theory  is an example of what medical anthropologist
Paul Unschuld calls “patterne d thinking”—Chinese medicine links
all visible and invisible phenomena by their mutual association
with specic lines of correspondence. The emphasis is upon
describing the way phenomena t together, that is, the context,
rather than explaining why they occur. (Medicine in China: A
History of Ideas [Berkeley, Calif: University of California, 1985],
52.) This parallels contemporary paradigmatic thinking in
biology, physics, and psychology.CHAPTER  7 W HO AM I? : FIVE-PHASE  CHARACTER  TYPES
1. By this we mean that the primary terms of Five-Phase  thinking are
descriptive rather than explanatory, and that its primary  focus is
that which can be known through the human senses. Phenomenology validates the subjective frame of reference by
taking the point of view that by seeking to know the nature of our
lived conscious ness we can comprehend the nature of reality. This
is reminiscent of the Tao Te Ching : “How do I know the ways of all
things at the Beginning, By what is within me” (Tao Te Ching,
John C. H. Wu trans. [New  York: St. John’s University Press,
1961]). 2. In Medicine in China: A History of Ideas, Paul Unschul d suggests
that the correspondence thinking of Chinese medicine is syncretic,
not synthetic—it seeks to “build bridges” among divergent views
rather than to “distill a homogeneous system of ideas” from all
existing views (pp. 57–58). It is common in Western science to
sharply divide the discipl ines of biology, psycholo gy, and
metaphysics from each other. Some contemporary voices argue
for the interpenetration of these elds. For example, commenting
on modern biologists like Paul Weiss and philosophical
anthropologist


	when	a
supposed	murderer	is	executed. One	cannot	violate	basic	spiritual	principles
without	paying	a	price. The	spiritual	seeker	sees	through	the	illusion	and
therefore	gives	up	the	role	of	judge	and	jury. Nobody	goes	‘scot-free’,	as
people	indignantly	protest. With	muscle	testing,	one	can	quickly	affirm	that	not	one	iota	is	missed	by
the	universe;	literally,	every	hair	is	counted,	every	fallen	sparrow	noted. No
kind	word	goes	unnoticed. All	is	recorded	forever	in	the	field	of
consciousness. Give	Up	Guilt
Guilt	is	an	attempt	to	purchase	salvation,	manipulate	God,	and	purchase
forgiveness	by	suffering. These	attitudes	stem	from	the	misinterpretation	of
God	as	a	great	punisher. We	think	we	will	assuage	His	righteous	wrath	by	our
pain,	suffering,	and	penance. There	is	actually	only	one	appropriate	‘penance’
for	wrongdoing,	and	that	is	change. Instead	of	condemning	the	negative,	we
choose	the	positive. To	make	progress	and	to	change	takes	more	effort	than	feeling	guilty,	but
it	is	a	more	appropriate	response. We	note	from	the	Scale	of	Consciousnessthat	Guilt	is	way	down	at	the	bottom,	whereas	God	is	way	up	at	the	top. Consequently,	wallowing	around	in	guilt	at	the	bottom	of	the	field	of
consciousness	does	not	get	us	to	the	top. Humility	means	that	we	see	our	own	life	as	the	evolution	of	spiritual
consciousness. We	learn	from	mistakes. Maybe	the	most	useful	of	all	quotes
to	revise	whatever	the	past	behavior	is,	‘It	seemed	like	a	good	idea	at	the
time’. Later,	of	course,	in	retrospect,	it	becomes	recontextualized	and	seems
to	be	in	error. However,	if	other	people	are	intrinsically	innocent	because	that
is	the	nature	of	consciousness,	then	so	is	the	self	of	the	spiritual	seeker. Along	with	giving	up	guilt,	it	is	also	very	helpful	to	give	up	sin	as	a
reality. Error	is	correctible;	sin	is	a	mistake	and	is	forgivable. Most	of	what
people	call	sin	is	an	attachment,	an	emotionality	stemming	from	the	child
within. It	is	actually	the	child	who	lies,	steals,	cheats,	calls	other	people
names,	and	hits	other	people;	therefore,	sin	is	really	immaturity	and	ignorance
of	the	true	nature	of	Reality	and	the	nature	of	consciousness. As	spiritual
values	replace	worldly	ones,	temptation	diminishes	and	error	is	less	likely	to
occur. Willingness
This	is	the	keystone	to	all	spiritual	progress	as	well	as	success	in	the
world. It	means	letting	go	of	resistance	and	finding	the	joy	of	going	one
hundred	and	one	percent. Unpleasantness	is	due	to	resistance,	and	when
resistance	is	let	go,	it	is	replaced	by	feelings	of	strength,	confidence,	and	joy. In	any	endeavor,	there	is	a	point	of	resistance	that	becomes	a	block. When
this	is	overcome,	the	endeavor	becomes	effortless. Athletes	often	go	through
this	discovery,	and	so	do	physical	laborers. There	is	suddenly	the	release	of
enormous	energy,	an	emergence	into	an	almost	enlightened	state	in	which	all
is	happening	of	its	own. There	are	a	peace,	a	serenity,	and	a	stillness. The
exhausted	ballerina	or	laborer	is	closer	to	the	discovery	of	God	than	they
think. The	awareness	of	the	presence	of	God	is	preceded	by	surrender. In	Zen,	it	is	said	that	heaven	and	hell	are	only	a	tenth	of	an	inch	apart. It	is
often	in	the	pit	of	despair	that	the	ego	lets	go	so	that	all	crises	can	be	turned
into	the	opportunity	of	spiritual	discovery. Realize	That	‘Truth’	Is	Dependent	on	Context
Truth	is	only	relative	and	not	absolute. All	truth	is	only	so	within	a	certain
level	of	consciousness. For	instance,	to	forgive	is	commendable,	but	at	a	later
stage,	one	sees	that	there	is	actually	nothing	to	forgive. There	is	no	‘other’	to
be	forgiven. Everyone’s	ego	is	equally	unreal,	including	one’s	own.Perception	is	not	reality. Nonattachment
This	is	an	attitude	of	withdrawal	of	emotional	entanglement	in	worldly
affairs. It	leads	to	serenity	and	peace	of	mind. It	is	supported	by	refusing	the
emotional	seduction	of	other	people’s	upsets	and	problems. It	also	involves	a
willingness	to	allow	the	world	and	its	affairs	to	work	out	its	own	problems
and	destiny. Reactive	involvement	and	intervention	in	the	world	can	be	better
left	to	people	who	have	a	different	calling. A	‘good	person’	is	one	thing;	enlightenment	is	another. One	is	responsible
for	the	effort	and	not	the	result,	which	is	up	to	God	and	the	universe. Nonattachment	is	not	the	same	as	indifference,	withdrawal,	or
detachment. Misunderstanding	that	the	development	of	detachment	is
required	often	ends	up	as	flatness	or	apathy. In	contrast,	nonattachment	allows
full	participation	in	life	without	trying	to	control	outcomes. Acceptance
Acceptance	is	the	great	healer	of	strife,	conflict,	and	upset. It	also	corrects
major	imbalances	of	perception	and	precludes	the	dominance	of	negative
feelings. Everything	serves	a	purpose. Humility	means	that	we	will	not
understand	all	events	or	occurrences. Acceptance	is	not	passivity	but	non-
positionality. The	development	of	a	spiritual	ego	can	be	avoided	by	the
realization	that	spiritual	progress	is	the	result	of	God’s	grace	and	not	the	result
of	one’s	personal	endeavors. Avoid	False	Gurus
This	cannot	be	overemphasized. The	naïve	spiritual	initiate	is	easily
swayed	by	trappings	and	reputations	of	spiritual	figures	and	the	charisma	of
those	who	have	many	followers. Without	the	spiritual	awareness	of	advanced
states	of	consciousness,	the	spiritual	seeker	has	no	means	of	guidance,	and
popularity	clouds	judgment. At	this	time	in	human	history,	there	is	actually	not	a	single	guidepost	that
can	be	relied	upon	other	than	the	muscle	test	of	the	actual	calibration	of	the
level	of	consciousness	of	a	teacher,	organization,	or	teaching. The	naïve	are
impressed	with	claims	of	supernatural	powers,	paranormal	feats,	and	fanciful
titles	and	dress. Earmarks	of	true	teachers	are	humility,	simplicity,	lovingness,
compassion,	and	peacefulness. There	is	no	financial	charge	for	conveying
truth,	as	there	is	no	interest	in	money,	personal	power,	or	gain.It	is	irrelevant	to	a	true	teacher	whether	others	become	followers	or	join	a
spiritual	group	or	organization. All	are	totally	free	to	leave	the	spiritual	group. There	is	the	avoidance	of	the	development	of	a	personality	cult. There	is	no
desire	by	a	true	teacher	to	control	others,	and,	therefore,	a	true	teacher	has	no
interest	in	coercion	or	persuasion. Neither	does	the	teacher	attempt	to
appropriate	knowledge	or	force	it	on	others	inasmuch	as	it	was	freely
received. Therefore,	the	true	teacher	is	gracious	in	manner	and	spirit. The
student	of	a	true	teacher	is	the	totality	of	all	mankind. Avoid	False	Teachings
It	is	often	recommended	that	one


 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


 who  need a few more signposts. Just like the ancient sutras, the writings containe d within this book are sacred and
have come out of a state of consciousness we may ca ll stillness. Unlike those
sutras, however, they don't belong to any one relig ion or spiritual tradition, but are
immediately accessible to the whole of humanity. There is also an added sense of urgency here. The transformation of human
consciousness is no longer a luxury, so to speak, a vailable only to a few, isolated
individuals, but a necessity if human kind is not t o destroy itself. At the present
time, the dysfunction of the old consciousness and the arising of the new are both
accelerating. Paradoxically, things are getting wo rse and better at the same time,
although the worse is more apparent because it make s so much noise. This book, of course, uses words that in the act of  reading or listening, become
thoughts in your mind. But those are not ordinary t houghts: repetitive, noisy, self-
serving, clamoring for attention. Just like every t rue spiritual teachers, just like the
ancient sutras, the thoughts within this book don't  say “look at me", but “look
beyond me. ” Because the thoughts came out of stilln ess, they have power, the
power to take you back into the same stillness from  which they arose. That stillness
is also inner peace. And that stillness and peace i s the essence of your being. It is
the stillness that will save and transform the worl d. Chapter 1
Silence and Stillness

When you lose touch with inner stillness, you lose touch with yourself. When you
lose touch with yourself, you lose yourself in the world. Your innermost sense of self, of who you are, is in separable from stillness. This is
the “I Am” that is deeper than name and form. ***

Stillness is your essential nature. What is stillne ss. The inner space or awareness in
which the words on this page are being perceived an d become thoughts. Without
that awareness, there would be no perception, no th oughts, no world. You are that awareness, disguised as a person. ***

The equivalent of external noise is the inner noise  of thinking. The equivalent of
external silence is inner stillness. Whenever there is some silence around you — listen to it. That means just notice it. Pay attention to it. Listening to silence awakens t he dimension of stillness within
yourself, because it is only through stillness that  you can be aware of silence. See that in the moment of noticing the silence arou nd you, you are not thinking. You are aware, but not thinking. ***

When you become aware of silence, immediately there  is that state of inner still
alertness. You are present. You have stepped out of  thousands of years of collective
human conditioning. ***

Look at a tree, a flower, a plant. Let your awarene ss rest upon it. How still they are,
how deeply rooted in Being. Allow nature to teach y ou stillness. ***

When you look at a tree and perceive its stillness,  you become still yourself. You
connect with it at a very deep level. You feel a on eness with whatever you perceive
in and through stillness. Feeling the oneness of yo urself with all things is love. ***

Silence is helpful, but you don’t need it in order to find stillness. Even when there
is noise, you can be aware of the stillness underne ath the noise, of the space in
which the noise arises. That is the inner space of pure awareness, consciousness
itself. You can become aware of awareness as the background  to all your sense
perceptions, all your thinking. Becoming aware of a wareness is the arising of inner
stillness. ***

Any disturbing noise can be as helpful as silence. How. By dropping your inner
resistance to the noise, by allowing it to be as it  is, this acceptance also takes you
into that realm of inner peace that is stillness. Whenever you deeply accept this moment as it is — n o matter what form it takes
— you are still, you are at peace. ***

Pay attention to the gap — the gap between two thou ghts, the brief, silent space
between words in a conversation, between the notes of a piano or flute, or the gap
between the in-breath and out-breath. When you pay attention to those gaps, awareness of “something” becomes — just
awareness. The formless dimension of pure conscious ness arises from within you
and replaces identification with form. ***

True intelligence operates silently. Stillness is w here creativity and solutions to
problems are found. ***

Is stillness just the absence of noise and content. No, it is intelligence itself — the
underlying consciousness out of which every form is  born. And how could that be
separate from who you are. The form that you think you are came out of that and is
being sustained by it. It is the essence of all galaxies and blades of gra ss; of all flowers, trees, birds, and
all other forms. ***

Stillness is the only thing in this world that has no form. But then, it is not really a
thing, and it is not of this world. ***

When you look at a tree or a human being in stillne ss, who is looking. Something
deeper than the person. Consciousness is looking at  its creation. In the Bible, it says that God created the world an d saw that it was good. That is
what you see when you look from stillness without t hought. ***

Do you need more knowledge. Is more information goi ng to save the world, or
faster computers, more scientific or intellectual a nalysis. Is it not wisdom that
humanity needs most at this time. But what is wisdom and where is it to be found. Wis dom comes with the ability to
be still. Just look and just listen. No more is nee ded. Being still, looking, and
listening activates the non-conceptual intelligence  within you. Let stillness direct
your words and actions. Chapter 2
Beyond the Thinking Mind

The human condition: Lost in thought. ***

Most people spend their entire life imprisoned with in the confines of their own
thoughts. They never go beyond a narrow, mind-made,  personalized sense of self
that is conditioned by the past. In you, as in each human being, there is a dimensio n of consciousness far deeper
than thought. It is the very essence of who you are. We may call it presence,
awareness, the unconditioned consciousness. In the ancient teachings, it is the
Christ within, or your Buddha nature. Finding that dimension frees you and the world from  the suffering you inflict on
yourself and others when the mind-made “little me” is all you know and runs your
life. Love, joy, creative expansion, and lasting in ner peace cannot come into your
life except through that unconditioned dimension of  consciousness. If you can recognize, even occasionally, the though ts that go through your mind as
just thoughts, if you can witness your own mental-e motional reactive patterns as
they happen, then that dimension is already emergin g in you as the awareness in
which thoughts and emotions happen — the timeless i nner space in which the
content of your life unfolds. ***

The stream of thinking has enormous momentum that c an easily drag you along
with it. Every thought pretends that it matters so much. It wants to draw your
attention in completely. Here is a new spiritual practice for you: don’t tak e your thoughts too seriously. ***

How easy it is for people to become trapped in thei r conceptual prisons. The human mind, in its desire to know, understand, and control, mistakes its opinions and viewpoints for the truth. It says: thi s is how it is. You have to be
larger than thought to realize that however you int erpret “your life” or someone
else’s life or behavior, however you judge any situ ation, it is no more than a
viewpoint, one of many possible perspectives. It is  no more than a bundle of
thoughts. But reality is one unified whole, in whic h all things are interwoven,
where nothing exists in and by itself. Thinking fra gments reality — it cuts it up into
conceptual bits and pieces. The thinking mind is a useful and powerful tool, bu t it is also very limiting when it
takes over your life completely, when you don’t rea lize that it is only a small aspect
of the consciousness that you are

***

Wisdom is not a product of thought. The deep knowin g that is wisdom arises
through the simple act of giving someone or somethi ng your full attention. Attention is primordial intelligence, consciousness  itself. It dissolves the barriers
created by conceptual thought, and with this comes the recognition that nothing
exists in and by itself. It joins the perceiver and  the perceived in a unifying ﬁeld of
awareness. It is the healer of separation. ***

Whenever you are immersed in compulsive thinking, y ou are avoiding what is. You
don’t want to be where you are. Here, Now. ***

Dogmas — religious, political, scientific— arise ou t of the erroneous belief that
thought can encapsulate


 cell culture studies,
anim al studies, and also hum an studies, in cluding clinical trials. Atomic absorpt ion, t ransm ission el ectron m icroscopy  (TEM ) and ultraviolet-visible absorpt ion
spect roscopy  are wi dely used i n the silver det ection (Pergol ese, et  al, 2005). As C hairman of Nat ural-Immunogeni cs Corp. St ephen L. Qui nto, emphasi zed at  the 3rd International
Silver C onference (C hangsha, C hina, Oct ober 20t h-21s t, 2004):  “There i s an urgent  need for wi der
 76
Journal of American Science, 3(3), 2007, Ma Hongbao, Horng Dengnan, Cherng Shen, Colloidal Silver

 77research into silver now, for it brings with it a timely lifesaving promise. You see, we have not only
inherited a daunting quagmire of crises; we are also re sponsible for them. We were taught that Nature had
only to be conquered! in a belief system that got it ve ry wrong. And actually continues to believe that these
threats can, and will be, solved th rough an ever-developing technology….. For those who cling to this
belief, consider the problem of nuclear waste…. An issue that was raised 60 years ago, and is no closer to being solved today then it was then. How long are we going to pursue empty belief? Where is the desire, let alone the will, to protect us  from the increasing danger of expos ure to technology?”  (Quinto, 2004). “China is the fifth largest primary silver producer and one of the largest secondary silver makers in the world”. The 3rd International Silver Conference was held in Changsha of China on October 20th-21st,
2004 (Quinto, 2004). Correspondence to:
Cherng Shen
Department of Electrical Engineering
Chengshiu University
Niaosong, Taiwan 833, Republic of China
Email: cherngs@csu.edu.tw
Telephone: 011886-7731-0606 ext 3423

Received: August 25, 2007

References
1. Alt V, Bechert T, Steinrucke P, Wagener M, Seidel P, Di ngeldein E, Scheddin D, Domann E, Schnettler R. Nanoparticulate
silver. A new antimicrobial substance for bone cement. Orthopade 2004;33(8):885-92. 2. Gosheger G, Hardes J, Ahrens H, Streitburger A, Buerger H, Erren M, Gunsel A, Kemper FH, Winkelmann W, Von Eiff C.
Silver-coated megaendoprostheses in a rabbit model--an analysis of  the infection rate and toxicol ogical side effects. Biomateri als
2004;25(24):5547-56. 3. Gulbranson SH, Hud JA, Hansen RC. Argyria following the use of di etary supplements containing colloidal silver protein. Cutis
2000;66(5):373-4. 4. Koshi R, Coutinho-Silva R, Cascabulho CM, Henrique-Pons A, Knight GE, Loesch A, Burnstock G. Presence of the P2X(7) purinergic receptor on immune cells that invade the rat e ndometrium during oestrus. J Re prod Immunol. 2005; 66(2):127-40. 5. Ling GN. A physical theory of the living state: application to water and solute distributi on. Scanning Microsc 1988;2(2):899-
913. 6. Natural Health and Longevity Resource Ce nter. Colloidal Silver - The Rediscove ry of a Super Antibiotic? http://www.all-
natural.com/silver-1.html. 2006. 7. Pergolese B, Bigotto A, Muniz-Miranda M, Sb rana G. Gold/palladium and silver/palla dium colloids as novel metallic substrates
for surface-enhanced Raman scattering. Appl Spectrosc. 2005;59(2):194-9. 8. Quinto SL. The Renaissance of Silver in Human Health. Presented to the 3rd International Silver Conference. http://www.natural-immunogeni cs.com/chinatrans.html. Changsha, China, October 20 to 21, 2004. 9. Tobin EJ, Bambauer R. Silver coating of dialysis catheters to  reduce bacterial colonization a nd infection. Ther Apher Dial
2003;7(6):504-9. 10. van Hasselt P, Gashe BA, Ahmad J. Colloidal  silver as an antimicrobial agent: fact or fiction? J Wound Care. 2004;13(4):154-5. 11. White JM, Powell AM, Brady K, Russell-Jones R. Severe generalized argyria secondary to ingestion of colloidal silver protein. Clin Exp Dermatol. 2003;28(3):254-6. 12. Zagoskina TIu, Kalinovskii AI, Markov EIu, Dokorina AA, Golubi nskii EP. Use of specific anti bodies labelled with colloid
silver particles for detection of Brucella antigens w ith dot immune analysis. Klin Lab Diagn 2002;(6):38-9.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Journal  of Am erican Sci ence, 3(3), 2007, M a Hongbao, Horng Dengnan, C herng Shen, C olloidal Silver

Colloidal Silver

Ma Hongbao *, Horng Deng-Nan **, C herng Shen ***

* Brookdal e Hospi tal, New York 11212, USA, mahongbao2007@gm ail. com, 347-789-4323

** Departm ent of Electri cal Engineering, Chinese Military A cadem y, Fengshan, 830 Taiwan, ROC,
horngdn@y ahoo. com

*** Depart ment of El ectrical Engi neeri ng, C hengshi u Uni versity, Niaosong, Tai wan 833, R epublic of
China, cherngs@csu. edu. t w, 011886-7731-0606 ext  3423

Abstract: Colloidal silver is pure, m etallic silver (not a chem ical com pound) of particles 15 atom s or
fewer, each with a positive electric char ge, and attached to a m olecule of  simple protein. There are three
types of silver that are lab eled and sold on the market: (1 ) colloidal silv er (io nic silv er); (2 ) silv er protein;
(3) true colloidal silv er. Co lloidal silv er can  be a drug in the clin ical treatm ent for many functions, but it is
debat ed if Colloidal silver has t oxic or not. [The Journal  of American Science. 2007; 3(3): 74-77]. (ISSN:
1545-1003). Keyw ords: colloid; medicine; nano; silver

Introduction
Silver (Ag) i s the num ber 47 at omic element, with an at omic weight of 108. It is one of t he heavy
metals, along wi th lead, m ercury, cadm ium, and gol d. But unlike other heavy  metals silver is non-t oxic to
animals, and i t has a l ong hi story as a m edicine dug (over 6000 y ears). Norm ally to say, silver is non-t oxic,
and i t can be an ant ibiotic under t he suitable dosage (Al t, et al, 2004). All the living things are n aturally co lloidal. Acco rding to Thomas Grah am’ definition, colloidal had
the following charact erizations: Subst ances t hat diffused t hrough wat er at very low rate in comparison with
crystalline substances such as sodium  chloride, and the am orphous bodies were designated as colloids. The
crystallin e substances were easily d iffused and were d esignated as crystallo ids. W hen a plant or animal
consum es water, that water is then structured pri marily into highly organi zed oct agonal  shaped l iquid
crystals, very few of the water m olecules consum ed remain unorganized. Living things accom plish this by
using highly charged colloids, which form  the nucle i around which the highly organized crystalline lattice
form s. The vol ume of l iving bodi es is mostly water, and we are col loids (Ling, 1988). Colloidal silver is a sm all amount of si lver molecules suspended i n water. Colloidal silver can be a natural
antibiotic and healing agent,


end our per ception beyond
the er rors that our physical per ceptions r eveal to us—what
someone did, what someone said—to the holiness within
them that only our heart r eveals. A ctually, then, ther e is
nothing to for give. The traditional notion of for giveness—
what The Song of P rayer  calls “ forgiveness-to -destr oy”—is
then an act of judgment. It is the ar rogance of someone who
sees themselves as better than someone else, or per haps
equally as sinful, which is still a misper ception and the
arrogance of the ego. Since all minds ar e connected, then the cor rection of
anyone’s per ception is on some level a healing of the entir e
racial mind. The practice of for giveness is our most
important contribution to the healing of the world. Angry
people cannot cr eate a peaceful planet. It amuses me to
think how angry I used to get when people wouldn’t sign my
peace petitions. Forgiveness is a full time job, and sometimes very
diﬃcult. F ew of us always succeed, yet making the eﬀort is
our most noble calling. It is the world’s only r eal chance to
begin again. A radical for giveness is a complete letting go ofthe past, in any personal r elationship, as well as in any
collective drama. 2. LIVING IN THE PRESENT
“All your past e xcept its beauty is gone, and
nothing is lef t but a blessing.”
God e xists in eter nity. The only point wher e eter nity meets
time is in the pr esent. “The pr esent is the only time ther e
is.” A miracle is a shif t in thinking fr om what we might have
done in the past or should be doing in the futur e, to what we
feel fr ee to do right her e, right now. A miracle is a r elease
from inter nal bondage. Our capacity for brilliance is equal to
our capacity to for get the past and for get the futur e. That’s
why little childr en ar e brilliant. They don’t r emember the
past, and they don’t r elate to the futur e. Be us as little
childr en, that the world might ﬁnally gr ow up. One of the e xercises in the Course W orkbook r eads, “The
past is over. It can touch me not.” F orgiving the past is an
important step in allowing ourselves the e xperience of
miracles. The only meaning of anything in our past is that it
got us her e, and should be honor ed as such. All that is r eal
in our past is the love we gave and the love we r eceived. Everything else is an illusion. The past is mer ely a thought
we have. It is literally all in our minds. The Course teaches,
“Give the past to Him Who can change your mind about it
for you.” T o sur render the past to the Holy Spirit is to ask
that only loving, helpful thoughts about it r emain in our
minds, and all the r est be let go. What we ar e left with then is the pr esent, the only time
wher e miracles happen. ‘W e place the past and the futur e
as well into the hands of God.’ The biblical statement that“time shall be no mor e” means that we will one day live
fully in the pr esent, without obsessing about past or futur e.
The universe pr ovides us with a clean slate in every
moment; God’s cr eation holds nothing against us. Our
problem is that we don’t believe this. L et us ask for giveness,
not of ‘God who has never condemned us,’ but of ourselves,
for all we think we did and did not do. Let us give ourselves
permission to begin again. We all encounter situations in our lives wher e we wish we
hadn’t done something we did, or wish we had done
something we didn’t. They’r e those moments in our lives, be
they yester day or several years ago, that mak e us cringe to
think about. One of the most fr eeing techniques pr ovided us
in A Course in Miracles  is a prayer on of the T ext, in which
we instruct the universe to undo our er rors:
“…the ﬁrst step in the undoing is to r ecognize
that you actively decided wr ongly, but can as
actively decide otherwise. Be very ﬁr m with
yourself in this, and k eep yourself fully awar e
that the undoing pr ocess, which does not come
from you, is nevertheless within you because
God placed it ther e. Your part is mer ely to r eturn
your thinking to the point at which the er ror was
made, and give it over to the A tonement in
peace. Say this to yourself as sincer ely as you
can, r emembering that the Holy Spirit will
respond fully to your slightest invitation :

I must have decided wr ongly, because I am not at
peace.I made the decision myself, but I can also decide
otherwise. I want to decide otherwise, because I want to be at
peace. I do not feel guilty, because the Holy Spirit will
undo all consequences of my wr ong decision if I will
let Him. I choose to let Him, by allowing Him to decide for
God for me. And that’s it! It’s a course in miracles, not a course in
moving the fur niture. ‘Miracles r everse physical laws. T ime
and space ar e under His command.’
As for the futur e, the Course points out that ther e is no
way for us to know what’s going to happen tomor row, or the
next day, or ﬁve years fr om now. Only the ego speculates
about tomor row. In Heaven, ‘we place our futur e in the
hands of God.’ The Holy Spirit r eturns our minds to total
faith and trust, that should we live with fully open hearts
today, tomor row will tak e car e of itself. As Jesus said in the
Sermon on the Mount, “ Be ye not anxious for tomor row, for
tomor row shall be anxious for itself.”
‘The ego bases its per ception of r eality on what has
happened in the past, car ries those per ceptions into the
present and thus cr eates a futur e like the past.’ If we felt
that we wer e lacking in our past, our thoughts about the
futur e are based on those per ceptions. W e then enter the
present in an eﬀort to compensate for the past. Since that
perception is our cor e belief, we r ecreate its conditions in
the futur e. “Past, pr esent and futur e are not continuous,
unless you for ce continuity upon them.” In the pr esent, wehave the opportunity to br eak the continuity of the past and
futur e by asking the Holy Spirit to intervene. This is the
miracle. W e want a new life, a new beginning. W e desir e a
life untainted by any darkness of the past, and being
‘entitled to miracles,’ we ar e entitled to that full r elease. This is what it means to say that Jesus washes us clean of
our sins. He completely r emoves all loveless thoughts. W e
relinquish any thoughts of judgment, of anyone or anything,
that hold us to the past. W e relinquish any thoughts of
attachment that k eep us grasping at the futur e.
The world of the ego is a world of constant changes, ups
and downs, darkness and light. Heaven is a r ealm of
constant peace because it is an awar eness of a r eality that
lies beyond change. “ And Heaven will not change, for birth
into the holy pr esent is salvation fr om change.”
The world that the Holy Spirit r eveals to us is a world that
lies beyond this world, a world r evealed to us thr ough a
diﬀer ent per ception. W e die to one world in or der to be bor n
into another. “To be bor n again is to let the past go, and look
without condemnation upon the pr esent.” The world of time
is not the r eal world, and the world of eter nity is our r eal
home. W e are on our way ther e. We are pregnant with
possibilities. 3. RESURRECTION
“Your resurrection is your awak ening.”
The purpose of our lives is to give birth to the best which is
within us. The Christ comes as a little child because the symbol of
the newbor n infant is the symbol of someone whoseinnocence is unmar red by past history or guilt. The Christ
child within us has no history. It is the symbol of a person
who is given the chance to begin again. The only way to
heal the wounds of the past, ultimately, is to for give them
and let them go


 present. Isn’ t it helpful to understand the past and so understand why we do
certain things, r eact in certain w ays, or why we unconsciously cr eate our
particular kind of drama, patterns in r elationships, and so on? As you  become more conscious of your present reality, you may
suddenly get certain insights as  to why  your conditioning functions in
those particular ways — for e xample, why your relationships follow
certain patterns — and you may remember things that happen ed in the
past or see them more clearly. That is fine and can be helpful, but it is not
essential. What is essential is your conscious presence. That  dissolves the
past. Th at is the transformative agent. So don’ t seek to understand the
past, but be as present as you can. The past cannot survive in your
presence. It can only survive in your absence.CHAPTER FIVE
T H E  S T A T E  O F  P R E S E N C E
IT’S NOT WHA T YOU THINK IT IS
Y ou kee p talkin g about the state of pr esence as the key. I think I
understand it intellectually, b ut I don’ t know if I have ever truly
experienced it. I wonder — is it what I think it is, or is it something
entir ely differ ent? It’ s not what you think it is! Y ou can’ t think about presence,  and the
mind can’ t understand it. Understanding presence is being  present. T ry a little experiment. Close your eyes and say to yourself: “ I wonder
what my next thought is going to be.” Then become very alert and wait
for the next thou ght. Be like a cat watching a mouse hole. Wha t thought
is going to come out of the mouse hole? T ry it now. W ell? I had to wait for quite a long time befor e a thought came in. Exactly. As long as you are in a state of intense presence, you a re free of
thought. Y ou are still, yet hig hly alert. The instant your c onscious
attention sinks below a certain l evel, thought rushes in. The men tal noise
returns; the stillness is lost. Y ou are back in time. T o t est t heir deg ree of presence, some Zen masters have been k nown to
creep up on their students from behind and suddenly hit them with a
stick. Quite a shock! If the student had been fully present and in a state
of al ertness, if he had “kept his loin girded and his lamp burning,” which
is one of the analogies that Jesus uses for presence, he would have
noticed the master coming up from behind and stopped him or stepped
aside. But if he were hit, that w ould mean he was immersed in thought,
which is to say absent, unconscious. T o s tay present in everyday life, it helps to be deeply roote d within
yourself; otherwise, the mind, which has incredible momentum, will drag
you along like a wild river. What do you mean by “r ooted within yourself”? It m eans to inh abit your body fully. T o always have some of your
attention in the inner ener gy fie ld of your body. T o feel the body from
within, so to speak. Body awareness keeps you present. It anchors you in
the Now (see chapter 6 ). THE ESOTERIC MEANING OF “W AITING”
In a sense, the state of presenc e could be compared to waitin g. Jesus
used the analogy of waiting in s ome of his parables. This is not the usual
bored or restless kind of waiting that is a denial of the present a nd that I
spoke about already. It is not a w aiting in which your attention i s focused
on some  point in the future and t he present is perceived as an undesirable
obstacle that prevents you fro m having what you want. There is a
qualitatively dif ferent kind of waiting, one that requires your totalalertness. Something could happen at any moment, and if you are not
absolutely awak e, absolutely still, you will miss it. This is the  kind of
waiting Jesus talks about. In tha t state, all your attention is in the Now. There is none left for daydreaming, thinking, remembering, anticipating. There is no tensi on in it, no fear, just alert presence. Y ou are pre sent with
your wh ole Being, with every cell of your body. In that state, the “you”
that has a past a nd a future — the personality, if you like — is hardly
there an ymore. A nd yet nothing of value is lost. Y ou are still essentially
yourself. In fact, you are more fully yourself than you ever were before,
or rather it is only now  that you are truly yourself. “Be like a serva nt waiting for th e return of the master,” says Jesus. The
servant does not know at what hour the master is going to com e. So he
stays aw ake, alert, poised, still, lest he miss the master ’ s arrival. In
another parable,  Jesus speaks of the five careless (unconscious) women
who do not have  enough oil (co nsciousness) to keep their lamps burning
(stay present) and so miss the br idegroom (the Now) and don’ t get to the
wedding feast (enlightenment). These five stand in contrast to  the five
wise women who have enough oil (stay conscious). Even the  men who wrote the Go spels did not understand the me aning of
these parables, so the first misinterpretations and distortions crept in as
they were written down. W ith subsequent erroneous interpretations, the
real meaning was completely lost. These are parables not abou t the end
of th e w orld but about the end of psychological time. They po int to the
transcendence of the egoic mind and the possibility of living in an
entirely new state of consciousness. BEAUTY ARISES IN THE STILLNESS OF YOUR PRESENCE
What you have j ust described is something that I occasionally ex perience
for brief moments when I am alone and surr ounded by natur e.

Y es. Zen  maste rs use the word  satori  to  describe a flash of insight, a
moment of no-mind and total presence. Although satori  is not a lasting
transformation, be grateful whe n it comes, for it gives you a  taste of
enlightenment. Y ou may, indeed, have experienced it many times withoutknowing what it is and realizing its importance. Presence is needed to
become aware of the beauty, the majesty, the sacredness of nature. Have
you eve r gazed up into the infinity of space on a clear night, a westruck
by t he absolute stillness and i nconceivable vastness of it? Have you
listened, truly listened, to the sound of a mountain stream in the forest? Or to the song of a blackbird a t dusk on a quiet summer evening? T o
become aware of such things, th e mind needs to be still. Y ou ha ve to put
down fo r a moment your personal baggage of problems, of past and
future, a s well as all your knowledge; otherwise, you will see but not see,
hear but not hear. Y our total presence is required. Beyond the beauty of the extern al forms, there is more here: so mething
that cannot be named, someth ing inef fable, some deep, inner, holy
essence. Whenever and wherever there is beauty, this inner essence
shines through somehow. It only reveals itself to you when you are
present. Could it be that this nam eless essence and your presence are one
and the same? W ould it be there  without your presence? Go de eply into
it. Find out for yourself. When you experienced those m oments of presence, you likely didn’ t
realize th at you were briefly in a  state of nomind. This is because the gap
between that state and the influx of thought was too narrow. Y our satori
may only have lasted for a few seconds before the mind came in, but it
was ther e; otherwise, you would not have experienced the beauty. Mind
can neither recognize nor create  beauty. Only for a few seconds, while
you were completely present, was that beauty or that sacredness there. Because of the narrowness of that gap and a lack of vigilance and
alertness on your part, you were probably unable to see the fundamental
dif ference between the perception, the thoughtless awareness of beauty,
and the naming  and interpreting of it as thought: The time ga p was so
small th at it seemed to be a sing le process. The truth is, however, that the
moment thought came in, all you had was a memory of it.The wider the time gap between perception and thought, the more depth
there is to you a s a human being, which is to say the more consc ious you
are. Many pe ople ar e so imprisoned in their minds that the beauty of nature
does not really exist for them. They might say, “What a pretty flower,”
but that’


, now thirty-four years old, drove to her
parents’ home in Springfield, Massachusetts, for their regular visit. When
she woke up the next morning in the bed she had occupied as a teenager,
she noted that a large gray spot was stuck in the center of the field of vision
of her left eye. When she stood  in front of the mirror and closed her right
eye, she could no longer see her head. It was blocked by the central eye
spot, which appeared dark, warped, rippled, and in a shade of gray. Moreover, this spot in Pamela’ s left eye caused much of her color vision to
be lost. Alarmed, she returned to Pittsbur gh, depending on her right eye to see
while driving. Once home, she consulted an ophthalmologist who had been
recommended to her by the local hospital in her east Pittsbur gh area. The
eye doctor thought that his new patient’ s problem was central serous
retinopathy, a condition that often disappears by itself. Central serous
retinopathy  is marked by acute localized detachment of the neural retina or
retinal pigment epithelium in the region of the macula. Unfortunately for the patient, this specialist was wrong. Rather, her
blocking eye spot did not go away and stayed with Pamela Ptak until June
1995. During the ensuing four-month period, the spot’ s symptomatic effects
had worsened. After revisiting the same physician, she was put through another
diagnostic procedure called fluor escein angiogram,  which showed that
multiple spots were now forming layers on the retinas of both the patient’ s
eyes. The ophthalmologist obser ved that tissue behind the retina  was “eaten
away” and pitted. From his viewing scope he saw that a kind of “bird’ s
nest” group of blood vessels had formed, which had hemorrh aged in thecenter. This graphic description caused her great uneasiness and moved her
toward consulting another ophthalmologist for a second opinion. The second eye specialist diagnosed the young woman as suffering from
a different condition— ocular histoplasmosis,  and he urged immediate
surgery to remove the nest of blood vessels. But eye surgery for the
correction of her ocular histoplasmosis held no attraction for the patient. Ocular histopla smosis is an acute degenerative infection of the eye
resulting from the inhalation  of spores of the fungus Histoplasma
capsulatum. The infectio n, which can become chronic, remains
asymptomatic until some alteration in the retina occurs. This second doctor
traced her eye disease to her work in a highly toxic job at an advertising
agency where she was constantly exposed to spray glues, toxic art
materials, lots of deadline pressure, and severe emotional stress. Pamela
Ptak also regularly sprayed her apartment with roach poison and other
pesticides because of infestation  by biological pests. One of them may have
been the same fungus causing her disability. While she was debating whethe r to under go the eye operation, a friend
suggested that Pamela look into the Gerson Therapy as an alternative
method of healing. It does work  against any degenerative disease, chronic
or acute, including those brought about by pathological microor ganisms. Since the young woman was familiar with the treatment’ s conce pt (she had
watched two friends who had been diagnosed with cancer save their own
lives by its application), she decided to start on Dr. Max Gerso n’s healing
program herself. She found it to be no hardship, for a health food
supermarket located just down the street furnished their clientele with
organically grow n produce at fair market prices, and it comprise d almost all
of Pamela’ s diet. Thus, for just one month, from the end of June to July 31, 1995, Pamela
Ptak faithfully performed the Gerson Therapy at home, including the taking
of two coffee enemas, one before she left for work in the morning and a
second immedia tely upon her arriving home in the evening. The juices she
made in quantit y and took along with her in thermos bottles for drinking
regularly throug hout her workday. She hoped that the Gerson program was
working during the weeks that followed, but, although her vision seemed to
become much less blocked by the gray spot, she was not sure. On August 1, the patient visited the second retinal surgeon once more to
discuss his sugg ested eye operation. When the doctor looked at his patient’ sleft retina, he was truly surprised, but pleased. The spot had shrunk and was
so small it was almost invisible. There was no sign of hemorrhaging. The
Gerson Therapy  had so stimulated the woman’ s immune system that it had
spontaneously killed off Histoplasma capsulatum  on its own. She needed
no antifu ngal, antibiotic medications and no operation. The spot eventually
stopped blocking her vision, and today she sees just fine. The therapy took slightly over a month. Pamela Ptak happily reports to us
for publication: “Here is one more condition healed by the Gerson
Therapy.”
THE GE RSON  PROT OCOL FOR  NONCANCER  PATIENTS WITH  DIFFERENT
DISEASES
No single diet/medication protocol for nonmalignant illnesses of different
types exists on the Gerson program simply because each disease shows
diverse dietary origins and variable treatment needs. Still, the standard
protocol that had been offered by Dr. Max Gerson’ s therapy does provide a
starting point which this chapter  discusses. There are many modifications of
diet, juicing, and medications for the dif ferent diseases. Please be assured that the proto col published here does work, although
there are variables. Variables prevail simply because of (a) the patient’ s
overall condition, (b) the results of the sick person’ s laboratory blood work,
(c) his or her symptomatology, (d) the patient’ s age, (e) the medical
diagnosis, and (f) numerous other factors. Yet virtually all types of health
problems respond to the Gerson Therapy. Beginning below  with “addictions,” a few of the more common  illnesses
which respond well to a modified Gerson Therapy protocol  have their
variable treatment programs described in this chapter. First, however, we
provide you with the genera l therapeutic program for patients with
nonmalignant diseases to follow. This general therapeutic program is the
basic format to follow when someone is weighed down by any acute or
chronic illness. Please assure yourself or loved ones you are helping that
any appropriate modifications required of specific diseases are incorporated
into the general protocol that follows. Please note: The use of a full, unmodified protocol of the Gerson
Therapy for noncancer ous diseases ordinarily remains inadvis able. Whilenot usually as danger ous as inappr opriate application of the therapy to
patients with a chemotherapy history, there are still considerable risks to
using the intensive pr otocol in the pr esence of some illnesses. Appropriate explanations must be given to anyone using the therapy
regarding the reasoning behind application of the reduced protocol. Otherwise, patients will sometimes self-medicate with the more aggressive
protocol, at the expense of their safety and long-term recovery outlook. THE STANDARD  PROT OCOL FOR  NONCANCEROUS  ILLNESSES
Juices
The regimen for treating a noncancerous illness can begin with the daily
drinking of ten 8-ounce glasses of the juices, eliminating pure carrot juice. If the patient is in good physical condition, she or he should be able to take
the full 8-ounce  portions with no difficulty. However, if this person shows
any form of debilitation, start with smaller quantities of juice consisting
typically of 4 or 6 ounces. As always with the Gerson Therapy, be sure that the patient can tolerate
all juices without significant nausea or other side effects befor e an increase
in the juice quantity is consider ed. The schedule of juice drinkin g to be maintained by a rather ill but
noncancerous individual should be:
a. Orange juice
b. Green leaf combination juice
c. Apple/carrot combination juice
Potassium Compound Solution (Liquid)
The recommended starting dosage for potassium compound solution
suggested is 2 tsp ten times per day, which represents approxima tely 1 gram
(1,000 mg) or 25 mEq each of potassium (K) acetate, gluconate, and
phosphate (mon obasic). This is a total K combination of 3 grams or 75
mEq/day. Most of the time patients do not require the full 40 tsp of
potassium that cancer patients would require.There are contraindications to K compound solution: Patien ts with a
history of renal insuf ficiency or generalized kidney dysfunction, gastritis,
nausea, or any indication of bleeding problems should be starte d 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 laborator y work has been analyzed by a physician
who agrees that K ingestion would be beneficial. Lugol (Potassium Iodide KI, Half-Str ength)
The KI in Lugol is ingested


 guilt. Why?Because as long as I think you’re guilty—of anything, even the slightest
thing—then I will not see you are one with me. I will then feel pain that in
my spiritual ignorance I think is due to something that you did. In fact my
pain is due to my denying your innocence, for in denying your perfection I
am denying my own. Free will allows us to do this all day every day, and most of us to some
extent do. We attack, we judge, we defend, we withhold— constantly
deflecting the love that is our natural inheritance. There is, however,
another way. “Eventually everyone begins to recognize, howeve r dimly, that
there must be a better way. As this recognition becomes more firmly
established, it becomes a turning point”* (T-22). The mystic Jesus is exactly
that. Think of him as a better way. The most powerful thing we can do when
we’re in mental torment about anything is to say to ourselves the following:
“I am determine d to see this differently”* (WB-32). Our greate st power to
change the world lies in our power to think about it dif ferently. The mystic Jesus is a bridge of perception between who we are when
we are lost in ego, and who we are when we are at home in God. He is like
someone who helps us cross the river when we’re too tired to go on. He’s
not above us, but he is ahead of us in time, like a gentle guide reaching out
to a stumbling child and lifting us above the rocks. Jesus closes the gap between who we truly are and who we too often
think we are. When we think and behave in ways that are not true to our
real selves—tied to fear-based reactions based on wounds from the past—
he enters into the breach between our eternal reality and the false, fractal
self that would replace it. He cannot enter without an invitation, for free
will reigns supreme. But we cannot call on him in vain. Having fully ascended into the ethers of pure love, Jesus has gained the
authority to override the ego’s dictates. Having achieved full actualization
within himself, he has the power to intercede on our behalf when fear has
hacked our internal operating system and hides the truth of who we are. When Michelangelo was asked how he created a statue, he said that
when he went to the quarry to look at pieces of marble, he imagined that
God had already created the statue of David  or Moses, or the Pietà  and so
forth. Michelan gelo saw his job as removing the excess marble that
surrounded the perfect statue already existing within it. We’re both the statue within the marble as well as the sculptor who
makes it visible. Hiding inside the marble is the truth of who we are. Godhas already created the perfect you and me, for we are thoughts within His
Mind. Our mission is to rid ourselves of the accumulated marble that has
been added since we got here, all the layers of dysfunction and fear
resulting from our exposure to the pain of the world. We are then left “naked and unashamed,” stripped of the layers of fear
and false hood now surrounding our true self. Like plaque that can build up
in the body and decrease blood flow to the heart, a mental plaque builds up
within our minds. Our spiritual purpose is to unlearn the fear built up in our
psyches, to remember the innocence and love that is the truth of who we
are. As our true self is the statue within the marble, Jesus is a sculptor who
can work with us to make it visible. If you were able to drop your fear, your
anger, your neuroses, your anxiety, your character defects, your judgments,
your addictions, your armor, your defensiveness, your attack thoughts, and
your sense of victimization, there would be one thing left: the real you. And
that is the Christ within. Jesus is one who became that true self. He is the actualized potential of
what a human being can be. He is both a template and a guide to the self we
wish to be in the world. Jesus is an example, a teacher, and a gift. He is a
mystic power that can take us home. OceanofPDF.comThe Only Story Ever Told
The life of Jesus is like a hologra m that reveals to us the mysteries of the
universe. The more we penetrat e the mysteries of his life, the more deeply
we understand our own. The story of the spirit is the story of the psyche, not
only his but also ours. His birth, life, crucifixion, and resurrection are not
just the stuff of exoteric religion; they are codes and clues and harbingers of
a different kind of existence. They are not just metaphor s; they are
principles that activate a reality that lies beyond this world. Beyond this world there is a world we want, a world revealed not by the
outer eye but by an inner eye. That world is an eternal reality unseen
because it is eclipsed, hidden as with a veil by an egoic, fear-based
worldview. The world beyond that veil is a world of endless love, the one ultimate
reality, the Mind of God. It isn’t evident because it’s hidden from our view,
yet we are the ones who are hiding it. We hide it with the kinds of thoughts
we think. We have denied ourselves vision of that world by denying it is
there. The light we seek is not something to be found but something to be
chosen, not something we can get but only something we can give. It’s not
some other place but rather another realm of perception. It is the same life
we are living now, transformed by love. The opening of the inner eye is not symbolic; it’s what happe ns when
the veil is removed and we can see. My inner eye was opened, if only for a
moment, when I looked at Salvator Mundi. I glimpsed another world in all
its tenderness and power. It was a world invoked by forgiveness, in which
our willingness to bless each other is far stronger than our temptation to
blame, and the power of an infinite love casts out the power of fear. The mystic Jesus casts out fear, thus breaking the chain of evil and
returning us to our right minds. In the presence of his love, the feardissolves. And the spirit is reborn. Jesus was a man, yes, but he is also a spirit as alive today as he was two
thousand years ago. The birth of Jesus as a physical being was the birth of
the historical Christ; the advent of divine love into our thinking is the birth
of Christ into the world today. He does not appear now as a man but as a
state of consciousness, which does not make him any less real. The very
concept of reality is transformin g as we move further into the twenty-first
century, humani ty evolving beyond the limited framework of primacy given
to external factors at the expense of internal forces. Once we recognize that
the world of matter is simply a world of effects, the causes of which lie in
consciousness, we begin to pay much more attention to the goings-on of the
inner life. We will not stop war or environ mental degradation or world hunger or
rampant addicti on or any of the stresses that plague us today until we
address the inner dynamics—t he perversions of heart—that give rise to
them. The probl em of world hunger, for instance, is not hunge r itself; the
problem is that the people of the world find it tolerable that a child should
starve. There is no dearth of food. There is only a dearth of willingness to
put love for our fellow human beings before our acquiescence to a system
that in essence doesn’ t care if children starve. Global poverty is a symptom,
not a cause. Its cause is our collective disconnection from adherence to the
principles of a moral cosmos. That Jesus works with us on the level of
cause, on the plane of consciousness, does not make him less relevant but
even more relevant to the practical concerns of humanity today. The Second Coming is synonymous with the evolution of humanity into
our self-actualiz ed state. The Second Coming isn’t the reappearance of
someone who left and will return; it’s a remembrance of what has never left
but has been obscured. The mystic Jesus is the Alpha and Omega that
always was and always will be. His reappearance in the world  means our
remembrance of who we are. How many times have people said to me, “I don’t know who I am,” or
“I can’t find a place for mysel f in this world,” or “I don’t think I even
belong here.” The world blinds us to who we are and why we’re here. The
world as we know it is not home to the true self, and we cannot find
ourselves within its walls. Even at its best it is a rickety, shoddy house
compared to the light-filled mansion that exists within.Yet the point is not to ignore the world or to reject it. We are here to
transform it. Our purpose is to become the light that casts out the darkness,
to be harbinger s of a different world by becoming different people. The
more we understand the deeper  meaning of events, the more powerful we
are at


low, probably two or three percent. Patients felt no pain, and  there
were no deaths during the operations. Dr. Esdaille suggested to the subconscious minds of all his pati ents,
who were in a hypnotic state, that no infection or septic cond ition
would develop. You must remember that this was be-fore Louis Pasteur, Josep h
Lister, and others who pointed out the bacterial origin of diseas e and
causes of infection due to unsterilized instruments and virulent
organisms. This Indian surgeon said that the reason for the low mor-tali ty rate
and the general absence of infection, which was re-duced to a
minimum, was undoubtedly due to the suggestions of Dr. Esdaille to
the subconscious minds of his patients. They responded according t o
the nature of his suggestion. It is simply wonderful, when you conceive how a surgeon, over one
hundred twenty years ago, discovered the miraculous wonder-working
powers of the subconscious mind. Doesn’t it cause you to be seiz ed
with a sort of mystic awe when you stop and think of the
transcendental powers of your subconscious mind? Consider its
extrasensory perceptions, such as its ca-pacity for clairv oyance and
clairaudience, its independence of time and space, its capac ity to
render you free from all pain and suffering, and its capacity to get the
 41  answer to all problems, be they what they may. All these a nd many
more reveal to you that there is a power and intelligence within you
that far tran-scends your intellect, causing you to marvel at the
wonders of it ail. All these experiences cause you to rejoic e and
believe in the miracle-working powers of your own subconscious
mind. • Your subconscious is your Book of Life
Whatever thoughts, beliefs, opinions, theories, or dogmas you write,
engrave, or impress on your subconscious mind, you shall experience
them as the objective manifestation of circum-stances, condi tions, and
events. What you write on the inside, you will experience on the outside. You have two sides to your life, objective and subjective, visi ble and
invisible, thought and its manifestation. Your brain receives your thought, which is the organ of your
conscious reasoning mind. When your conscious or ob-jective mind
accepts the thought completely, it is sent to the solar plexus, called the
brain of your mind, where it becomes flesh and is made manifest i n
your experience. As previously outlined, your subconscious cannot argue. It acts only
from what you write on it. It accepts your verdict or the conclusions of
your conscious mind as final. This is why you are always writi ng on
the book of life, because your thoughts become your experiences. The
American essayist, Ralph Waldo Emerson said, “Man is what he
thinks all day long.”
• What is impressed in the subconscious is expressed
William James, the father of American psychology, said that t he
power to move the world is in your subconscious mind. Your
subconscious mind is one with infinite intelligence and boundless
wisdom. It is fed by hidden springs, and is called the law of life. Whatever you impress upon your subconscious mind, the latter wil l
move heaven and earth to bring it to pass. 42  You must, therefore, impress it with right ideas and construc-t ive
thoughts. The reason there is so much chaos and misery in the world is
because people do not understand the interaction of their consci ous
and subconscious minds. When these two principles work in accord,
in concord, in peace, and synchronously together, you will have heath,
happiness, peace and joy. There is no sickness or discord when the
conscious and subconscious work together harmoniously and
peacefully. The tomb of Hermes was opened with great expectancy and a se nse
of wonder because people believed that the greatest secret of the ages
was contained therein. The secret was as within, so without; as above,
so below. In other words, whatever is impressed hi your subconscious mind is
expressed on the screen of space. This same truth was pr oclaimed by
Moses, Isaiah, Jesus, Buddha, Zoroaster, Laotze, and all the illumine d
seers of the ages Whatever you feel as true subjectivel y is expressed
as conditions, experiences, and events. Motion and emotion must
balance. As in  heaven [your own mind], so on earth [in your body and
environment]. This is the great law of life. You will find throughout all nature the law of action and reaction, of
rest and motion. These two must balance, then there will be h armony
and equilibrium. You are here to let the life principle flow t hrough
you rhythmically and harmoniously. The intake and the outgo must be
equal. The impression and the expression must be equal. All your
frustration is due to unful-filled desire. If you think negatively, destructively, and viciously, these tho ughts
generate destructive emotions which must be expressed and find a n
outlet. These emotions, being of a negative nature, are frequently expressed
as ulcers, heart trouble, tension, and anxieties. What is your idea or feeling about yourself now? Every part of your
being expresses that idea. Your vitality, body, fi-nancial sta tus,
 43  friends, and social status represent a perfect re-flectio n of the idea you
have of yourself. This is the real mean-ing of what is impressed in your sub conscious
mind, and which is expressed in all phases of your life. We injure ourselves by the negative ideas, which we enter- tain. How often have you wounded yourself by getting angry, fearful,
jealous, or vengeful? These are the poisons that enter your
subconscious mind. You were not born with these negative attitude s.
Feed your subconscious mind life-giving thoughts, and you will wipe
out all the negative patterns lodged therein. As you continue to do this,
all the past will be wiped out and remembered no more. • The subconscious heals a malignancy of the skin
A personal healing will ever be the most convincing evi-dence of
the healing power of the subconscious mind. Over forty years ag o I
resolved a malignancy of the skin through prayer. Medical ther apy
had failed to check the growth, and it was get-ting progressiv ely
worse. A clergyman, with a deep psychological knowledge, ex-plained to
me the inner meaning of the 139th Psalm wherein it says, In thy book
all my members were written, which in con-tinuance were fashi oned,
when as yet there was none of them. He explained that the term book
meant my subconscious mind, which fashioned and molded all my
organs from an invisible cell. He also pointed out that inasmuch as my
subconscious mind made my body, it could also recreate it and he al it
according to the perfect pattern within it. This clergyman showed me his watch and said, “This had a maker,
and the watchmaker had to have the idea first in mind before the
watch became an objective reality, and if the watch was out  of order,
the watchmaker could fix it.” My friend re-minded me that the
subconscious intelligence, which created my body, was like a
watchmaker, and it also knew exactly how to heal, restore, and direct
all the vital functions and processes of my body, but that I ha d to give
 44  it the perfect idea of health. This would act as cause, and the  effect
would be a healing. I prayed in a very simple way as follows: “My body and al l its
organs were created by the infinite intelligence in my sub -conscious
mind. It knows how to heal me. Its wisdom fashioned all my organs,
tissues, muscles, and bones. This infinite healing presence wi thin me
is now transforming every atom of my being making me whole and
perfect now. I give thanks for the healing I know is taking pla ce now. Wonderful are the works of the creative intelligence within me.”
I prayed aloud for about five minutes two or three times a da y
repeating the above simple prayer. In about three months my sk in was
whole and perfect. As you can see, all I did was give life-giving patterns of wholeness,
beauty, and perfection to my subconscious mind, thereby oblitera ting
the negative images and patterns of thought lodged in my
subconscious mind which were the cause of all my trouble. Nothing
appears on your body except when the mental equivalent is first in
your mind, and as you change your mind by drenching it with
incessant affirmatives, you change your body. This is the basis of all
healing.... Marvelous are thy works; and that my soul [subconscious
mind] knoweth right well. PSALM 139:14. • How the subconscious controls all functions of the body
While you are awake or sound asleep upon your bed, the ceaseless,
tireless action of your subconscious mind controls all the vit al
functions of your body without the help of your con-scious mind. For
example, while you are asleep your heart con-tinues to beat
rhythmically, your lungs do not rest, and the proc-ess of inhalation
and exhalation, whereby your blood absorbs fresh


 that all is planned
according to God’ s will that I be blessed. I wi ll no t live in fear of the unfamiliar. I am open to the change s that
are p art of life, for they always bear new gifts. The past is ove r, but the
present is filled with the infinite gifts of God. I fac e today with a courageou s heart. I ignor e the voices tha t
would hold me to my past, and dwell eagerly in the newness of
now. I dwell in  the pr esent with an open heart, knowing m y
destiny will unfold with miracles and joy.DA Y 335
FOR REFLECTION
O n  G o d ’ s  P l a n
T rust that there is  a perfect plan for the unfolding of your highest  good,
which your rational mind canno t formulate. God’ s plan works, a nd yours
doesn’ t. Y ou cannot know how your part fits best into a lar ger  plan for
the h ealing of the world, but God does. Y our job is merely to open your
mind an d open your heart so th at a higher consciousness can t hen flow
through you.DA Y 336
I  g r e e t  n e w  p e o p l e  w i t h  a  k i n d  a n d  f r i e n d l y  h e a r t. E very me eting is according to divine assignment. May I see no
strangers, but only friends whom  I haven’ t met yet. May everyone who
comes into my presence feel a peaceful welcome from my heart to theirs. May all my encounters be holy t oday as I open my heart to everyone. May I bless eac h person in a room before I even enter it, and everyone
around me while I stand in their midst. Thus shall I experience the
miracles brought to me when my heart is open to love. Dear God,
Please post Y our angels ar ound me
T o always r emind me
Of the beauty of Y our childr en. May I never for get to bless them,
Regar dless of who they ar e.
May anyone in my pr esence
Feel Y our peace and love. Amen.DA Y 337
K i n d n e s s  i s  t h e  g r e a t e s t  p o w e r,  w i t h o u t  w h i c h  I  a m
w e a k. U nless I am kin d I am not aligned with love, regardless of my
intentions. Kindness is God’ s key that unlocks any door. W ith kindness I
work miracles, for kindness is the mark of love. How easy it is to for get how fra gile people are, not only myself but
everyone. T oday  may I be kind to whomever I meet, that they might feel
the blessed touch of someone sensitive to their heart. Dear God,
I know I’m on earth to be kind to others. How easily I am swayed by the ego’ s insistence
That something else, anything else,
Is sur ely mor e important. T oday I take a stand against the ego’ s insistence
And pray for an angel of kindness
T o touch my soul. May this seed bear fruit, dear God,
And make me a kinder person. Amen.DA Y 338
I n  a n y  m o m e n t,  i n  a n y  c i r c u m s t a n c e,  a  m i r a c l e  w i l l
o c c u r  i f  I  a l i g n  m y s e l f  w i t h  l o v e. T here is no order  of dif ficulty in miracles. One is not harder or bigger
than ano ther. I am a child of God, and God works miracles naturally. Miracles are built into the fabr ic of the universe, and I am e ntitled to
them because of who I am. Remembering w ho I am, I will not struggle today about anything. I
release a ll cares, all burdens, and  all questions to God. I will not  constrict
my ener gy, but rather relax in to His loving arms. From the re, every
circumstance in my life shall be miraculously lifted to divine right order. The mor e bur dens I carry, the mor e temptation I experience to
tighten, to worry, to contr ol, to constrict. Y et today I r emember to
do th e opposite. I r emember tha t miracles will occur in whateve r
situation I r elease to love. T oday I r elease them all.DA Y 339
I  a l l o w  e a c h  m o m e n t  t o  b e  e x a c t l y  a s  i t  i s. I  r eal ize that my  only true probl em is separating myself from G od. Y et
how dif f icult it feels at times to truly trust that He is there. T oday I open
my heart and relax my mind, in order to experience His presen ce in my
life. I a llow every m oment to be ex actly as it is. As I relax instead of
trying to  control, I see how all th ings get lifted to divine right order. God
is here and He is active in my  life, in any moment that I surrender to
Him. May every instant of my life be holy. Dear God,
I seek to r elease contr ol today,
Loosening my tight grip
And surr endering my life to Y ou. What I r elease fr om my hands, dear God,
Please take into Y our hands. T ake all that I cannot contr ol
And make it beautiful. Amen.DA Y 340
FOR REFLECTION
O n  F i n d i n g  Y o u r  C a l l i n g
O n th e spiritual plane, you h ave no competitors. There is no
competition for  your position, as you are a unique expression of the
Mind of God. Y ou not only have a place in the universe; you have an
essential function in the universe. Only you can do the job of being you,
and the universe  itself is incom plete without you. It is not arrogant but
humble to realize this, as you place yourself in service to the greatest
drama there is: the actualization of your own potential. Y our hig hest fun ction is simply to be the person you are capab le of
being, and from that ef fort—t he development of your kindness and
positivity, your vulnerability and availability to life, your calling will
emer ge.DA Y 341
M a y  G o d ’ s  w i l l  b e  d o n e. H ow easi ly the deeper truths reveal themselves when we allow
ourselves to see. May God’ s w ill (thought) be done (be manifest) on
earth (in my exp erience) as it is  in heaven (my abstract unders tanding). Forever and ever (moment after moment after moment). Amen ( and so it
is). T oday, I surrender all I think and all I do to the will of Go d, or
thought of love. May the love I  bring forth help cast out the fe ar of the
world. May my mind be a channel thr ough which the thoughts of heaven
make their way into the world. May God’ s emanations of love
find expr ession thr ough me in a ny way possible. May God’ s wi ll
be done in my life and everyone’ s. Amen.DA Y 342
N o  m a t t e r  w h a t  I  t h i n k  o r  d o,  t h e  u n i v e r s e  k n o w s. N o thoug ht is unrecorded in the ethers of the universe. The L aw of
Cause a nd Ef fe ct insures that w hatever I think will have an ef fect on
some lev el. As a friend once said to me, “The universe keeps a perfect
set of books.” T oday I seek right-minded thought, that only that which is
right shall be returned to me. I s urrend er my mind to the spir it of God, that my thoughts might be
lifted to  higher places. May I for go blame and embrace blessing, for go
fear and  embrace love, for go v iolence and embrace peace. Thus may I
become a co-creator with God. T oday I  pray my mind becom e an instrument of love and a
method of miracles. May my tho ughts be guided by the though ts
of G od, and tu rned into a ble ssing for myself and for all the
world.DA Y 343
M a y  m y  m i n d  b e c o m e  a n  o p e n  d o o r  t h r o u g h  w h i c h
m i r a c l e s  c


 Connective tissue, skin, nerves, hair,
nails, glands, bones, Eustachian tubes, cartilage.“THE CLINICAL EVIDENCE OF THE TRUTH OF
SCHUESSLER ’S INDICATIONS IS OVERWHELM -
ING AND SINCE HIS TIME THEY HAVE BEEN
LARGELY CONFIRMED BY HOMEOPATHIC ANDECLECTIC PHYSICIANS
.”
– W ILLIAM BOERICKE, M.D.,
ANDW.A. D EWEY, M.D. “THE BODY IS A SELF -CURING MECHANISM,
AND IT WILL MAINTAIN ITS EFFICIENCY PRO -
VIDED IT HAS A NORMAL SUPPLY OF ALL THOSE
ELEMENTS PARTICULAR TO ITS OWN SUB -
STANCE.”
– ERICPOWELL, PH.D, N.D. 14 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESFOODS RICH IN
CELLSALTNUTRIENTS
(compilation by David R. Card)
CALC FLUOR – Whole grain foods, dairy foods,
raw vegetables, soybeans, sesame seeds,spinach, broccoli, mushrooms. CALC PHOS – Almonds, cucumbers, oats, soy-
beans, white beans, dandelions, cherries,spinach, dairy foods, dates. CALC SULPH –Oats, almonds, cucumbers, lentils,
peanuts, soybeans, cauliflower. FERRUM PHOS –Spinach, hazelnuts, whole rice,
soy, sesame seeds, tomatoes, oats, red and blueberries. KALI MUR –Cucumber, peanuts, hazelnuts, lentils,
spinach, pork, soybeans, sesame seeds, pota-toes. KALI PHOS –White beans, soybeans, cucumbers,
almonds, spinach, pork, hazelnuts, peanuts,lentils. KALI SULPH –Pork, hazelnuts, peanuts, almonds,
spinach, lentils, peas, nuts. MAG PHOS –Brazil nuts, white beans, wheat, soy-
beans, corn, walnuts, peanuts, peas. NAT MUR –Red beets, lentils, radishes, tomatoes,
sea salt, milk, celery, celery seeds, goat whey. NAT PHOS –Lentils, pork, asparagus, spinach, rose
hips, oats, olives, carrots. NAT SULPH –Lentils, pork, spinach, oats. SILICEA –Millet, whole rice, oats, whole grains,
wheat, peas, carrots, cucumbers, strawberries,parsley.PHYSICAL SYMPTOMS OF
CELLSALTDEFICIENCIES
(compilation by David R. Card)
CALC FLUOR – Cornea problems, chapping, crack-
ing skin, cavities, varicose veins, osteoporosis,deficient teeth enamel. CALC PHOS – Osteoporosis, nosebleeds, bone
growth, late teeth, heart palpitations, nosepolyps, headaches (in children), growing pains. CALC SULPH – Chronic pus, open infections,
fibroids, yellow mucus discharges, boils. FERRUM PHOS – First stages of fever (99–101º),
pulsing and throbbing headaches, inflamma-tions, anemia, hemorrhages, sore throat, nose-bleeds, colds, flus. KALI MUR – Second stages of fever (101–103º),
coughing, Eustachian tube blockage, whitemucus discharges. KALI PHOS – Bad breath, nerve and sleep problems. KALI SULPH – Third stage of fever (103–105º),
cravings for fresh air, skin dandruff, thick yel-low discharges, constantly changing symptoms. MAG PHOS – Chocolate cravings, blushing, cramp-
ing and shooting pains, muscle paralysis. NAT MUR – Head cold and congestion; clear,
watery discharges; sun sensitivity; cold sores. NAT PHOS – Acne, blackheads, greasy or brittle
hair, split ends, over acidic conditions. NAT SULPH –Foul-smelling gas, swollen feet or
hands, head injuries. Worse in wet, cold ordamp weather. SILICEA – Light sensitivity, hip pains, sensitivity of
skin to wounds, scarring, hernia, sweaty handsand feet.CHAPTER 2: INTRODUCTION AND HISTORY 15EMOTIONAL SYMPTOMS OF CELL
SALTDEFICIENCIES
(compilation by David R. Card)
CALC FLUOR –Indecisiveness, weakness, low self-
esteem, stress regarding financial matters. CALC PHOS –Desire to travel, loss of motivation,
mental weakness, difficulty handling bad news. CALC SULPH –Fatigue, laziness, inactivity, worries
about imaginary problems. FERRUM PHOS –At first, stimulation and over-
heating, followed by dullness and listlessness. KALI MUR –Family issues, irritability, apathy,
homesickness, tendency to hypochondria. KALI PHOS –Nervous irritability, weak memory,
test anxiety, tension, moody depression, anger,self-pity, feeling of being insulted and disgracedby family. KALI SULF – Fearful dreams, need for self-valida-
tion, sensitivity to noises, irritability, anger. MAG PHOS –Sensitivity, outgoing nature, com-
plaints regarding physical problems, impulsivi-ty, quick action. NAT MUR –Isolation, control issues, sun sensitivi-
ty, deep grief, forgiveness issues. NAT PHOS –Depression from overly sensitive
nerves, sleeplessness, low self-esteem. NAT SULPH –Depression from wet weather or
head injuries. SILICEA –Shyness, lack of “grit,” hypersensitivity,
sensitivity to cold. Note: Emotional symptoms from mineral deficien-
cies may or may not be present. They often showup in cases of deep or chronic deficiency.TONGUE SYMPTOMS OF CELLSALT
DEFICIENCIES
(compilation by David R. Card)
CALC FLUOR – Tongue is cracked, inflammation,
and swelling, hardness, can be painful or not. CALC PHOS – Bitter taste in mouth with blister or
pimples on the tip of the tongue, the tongue isswollen, stiff and numb. CALC SULPH – Inflammation, infected sores. Flabby with yellow coating at back. FERR PHOS – Red to dark red with inflammation
and swelling with no coating. KALI MUR – Tongue can be coated grayish-white,
dry or slimy. KALI PHOS – Coated dark yellow to brown, dry and
inflamed and swollen. “Creeping paralysis.”
KALI SULPH – Coated yellow and slimy with a dull
taste in mouth. MAG PHOS – Swollen clean tongue (a swollen
tongue usually has teeth marks on the edge). NAT MUR – Frothy coating, bubbles on the sides. Numbness and tingling. Peeled appearance onsides. NAT PHOS – Yellow creamy coating on back of
tongue. Blisters on the tip with stinging; hairlikesensation on tongue. NAT SULPH – Greenish-brown swelling or gray
coating on the back of tongue or slimy thickwhite mucus coating. SILICEA – One-sided swelling of tongue. Brown
tongue, hardening and ulcered. Sensation as if ahair on tongue.DISCHARGES INDICATIVE OF CELL
SALTDEFICIENCIES
(compilation by David R. Card)
CALC FLUOR – Grass-green discharges or thick
yellow-greenish discharges, that smell offensive. CALC PHOS – Thick clear discharges. CALC SULPH – Yellow thick and lumpy discharges. FERR PHOS – Hemorrhages of blood from inflam-
matory conditions anywhere in the body. KALI MUR – Thick white discharges. KALI PHOS – Profuse orange discharges from rec-
tum or vagina. Yellowish creamy discharges ingeneral. KALI SULPH – General yellow to green slimy dis-
charges. Profuse and thin discharges. MAG PHOS – White thin discharges of the nose and
dark stringy vaginal discharges. NAT MUR – Clear thin watery discharges
NAT PHOS – Sour, creamy or honey colored thin
discharges.NAT SULPH – Watery yellowish to greenish dis-
charges. SILICEA – Thick yellow offensive discharges from
boils and infections, and sweating. Infectedparts are often painful. Note: These discharges can come from any part of
the body. * * *
Discharges show us the condition of our
immune system. When the body produces mucus, it
is trying to clear the body of toxins. White discharges are a sign of mucus congestion. Black discharges indicate the worst condition,
which is indicative of dried blood. See a doctor. Brown discharges are serious infected conditions. Green discharges are signs of infection. Yellow discharges are less serious if the color is get-
ting lighter, but can be worse if it gets darker. Clear discharges show a clearing of the body or the
beginning of a cold, flu, allergy, or a hormonalcondition. 16 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESThe inorganic salts are the workers, controlled and directed by
Infinite Intelligence, which perform the ceaseless miracle of creationor formation. *
It is quite as important for a student of biochemistry to understand the
process by which certain cell