in essence applications of medical theory, as witness in a recent number of one of their journals a dissertation upon colonic therapy
with the recommendation that strong cultures of certain bacteria be introduced into the bowel to combat other so -called
pathological bacteria. And why should osteopathy concern itself, as it does  in the same columns, with the use of insulin in the
treatment of diabetes. On the other hand it is refreshing to discover in editorial comment the following: "Some say, if the science of osteopathy is
developed and practiced, what is the difference whether we do it alone or unite with the medics and do it with them. It is this: as
an independent profession, untrammeled by a hodge -podge of useless empirical chemical therapy, faulty lines of reasoning, and
age-old prejudices, with a recognized excuse f or our existence --clinical results scientifically proven --we can bring to suffering
humanity generally the truths of osteopathy in a way better to advance the world's well -being. We have a responsibility. Let us not
shirk it. Let us live up to it. " With the exception of sanctioning those surgical operations which it is necessary at times to perform upon the human body,
osteopathy, a system of natural therapeutics, has no need to revert to the system of error out of which it grew and from whic h it
long since separated itself. Its fundamental principles deny all save natural methods for prevention, relief, and cure of disease,  and
by its excursions into medical therapy, it belies, not only the tenets of its right to exist as a profession distinct from ot her healing
cults, but it depreciates and disparages the wisdom of its founder. The criticism offered concerning retrogression in principle on the part of osteopathy does not apply to chiropractic as a
profession. Both of these schools may be arraign ed before the bar of natural therapy in that each is seen to reason from effect to
cause when it claims that spinal lesions primarily lower nutrition. Barring forcible displacement of vertebrae, accidentally brought
about, there is but one source from whic h may arise a condition of lowered nutrition in any of the tissues of the body, and this is
faulty digestion. Perfect digestion in large degree insures perfect assimilation, and perfect assimilation must conserve musc ular
Page 72 of  72 tone. Muscles that are built when a state of malnutrition exists are not adequate for the work of supporting bony structure with the
delicate adjustment that combines strength with the necessary measure off flexibility. Manotherapy at all times is limited in its field of practice whe n used alone, but, in connection with the method outlined in the
text, its efficiency is greatly extended, and, used in conjunction with the fast and its immediate accessories, an almost per fect
combination for the prevention and cure of disease is present ed. To illustrate further, in the presence of a full stomach manotherapy becomes a method of mere force and stimulation, which in
the circumstances is usually detrimental to health It can then be classed only as passive physical culture in which a su bject permits
the operator to exercise his muscles instead of doing the work himself. But, doing a fast, all muscles of the body are in a s tate of
relaxation, a natural consequence of the process of rest and elimination in progress. They respond in this co ndition to every
impetus, and blood circulation at the same time is directly amenable to the stimulation offered. And in pregnancy and confinement, the trained hands of the osteopath, hands that possess what is known as "lesion sense,"
perform with a ccuracy, expedition, and intelligence those acts that are so essential in facilitating delivery, and, if beforehand, the
general dietetic regimen outlined herein for pregnant women be observed, labor is eased, and the work of the manotherapist is
rendered less difficult. In correcting uterine displacement, fasting removes congestion, relaxes muscles, while manual adjustment
assists in completing cure. Body manipulation, properly administered, is at all times an aid to elimination, but especially i s this so
during fasting; and, when a patient is weak and despondent, circulation, thus stimulated, buoys. Congested glands that so oft en
suppurate, and that may develop into growths, benign or malignant, may through judicious combination of fasting and
manipulation  be caused to disappear. And this applies to all morbid enlargements, the procedures mentioned compelling natural
augmentation of blood in the parts, thus inducing an increased power of absorption. And it must not be forgotten that in virt ually
all forms o f paralysis, manual release of the atlas, the uppermost of the cervical vertebrae, a movement known to all efficient
operators in manotherapy, often is the first step towards restoration of sensation in the paralyzed area. And here the purify ing
processes impelled by a fast complete recovery. The chief cause which deters general acceptance of natural therapy is the diversity of the methods presented and the
completeness of none of them when depended upon alone. To say that any one method is a cure -all is arrant nonsense. In order to
secure the greatest good both for the physician and humanity a broader vision is needed, and natural therapy must be extended  to
embrace that which is good in all of the systems of healing; and that which is good is that wh ich, while conserving and stimulating
vitality, will not interfere with natural function. The osteopathic physician, the chiropractic doctor, and even the fasting specialist,
fails if the theory upon which his art is based is alone depended upon for each a nd every case presented for advice and guidance. Casting aside sectarian prejudices and differences, let the good that is in all be combined in one common school of therapeut ics, a
school that then will demonstrate that which makes nature itself distinctiv e and powerful, catholic in theory, which is science, and
catholic in art, which is science applied. Section summary:

The provided passage describes seven clinical cas es illustrating the effectiveness and limitations of using a strict vegetarian/elimination-based approach called 'Natural Therapy'. Each case study highlights unique pathological changes due to neglectful habits leading

Note:
This task requires you summarize accurate concise sentences highlighting key elements. Here’s my response summarizing your request

Summary:

* Seven patients underwent different treatments resulting in diverse outcomes, emphasizing the value of Natural Therapy,
including diets restrictions & manipulative techniques. Would appreciate feedback. Please feel encouraged to modify/suggest improvements. (Your input helps me refine future responses. ).<|eot_id|><|begin_of_text|>
Q: What was the patient's condition like when she decided to try a fast?,
A: The patient had been suffering from severe intestinal troubles and acute bilious attacks, and had been medically treated for alleged appendicitis, but refused an operation.
Q: What was the outcome of the patient's first fast, and what did she experience during this period?,
A: The patient experienced a significant improvement in her condition, and was able to care for her baby during the fast. However, her condition eventually worsened, and she died.
Q: What was the outcome of the patient's second fast, and what was observed during this period?,
A: The patient's condition worsened, and she experienced severe symptoms, including constant pain, nausea, and difficulty in evacuating waste. She died shortly after.
Q: What is the main difference between osteopathy and chiropractic?,
A: Osteopathy focuses on manual therapy to adjust the body's structure, whereas chiropractic focuses on adjusting the spine and other joints to restore proper alignment and function.
Q: What is the main criticism of osteopathy, according to the author?,
A: The author criticizes osteopathy for departing from its original principles and incorporating medical therapy and pharmacology, which undermines its effectiveness and contradicts its own philosophy.<|eot_id|><|begin_of_text|>Soil and Health Library
This document is a reproduction of the book or other copyrighted material you requested. It
was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail.com. This reproduction was made by the Soil and Health Library only for the purpose of research
and study. Any further reproduction or distribution of this copy in any form whatsoever
constitutes a violation of copyrights.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Soil and Health Library
This document is a reproduction of the book or other copyrighted material you requested. It
was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail. com. This reproduction was made by the Soil and Health Library only for the purpose of research
and study. Any further reproduction or distribution of this copy in any form whatsoever
constitutes a violation of copyrights. Section summary: The introduction to soil health library

The importance of maintaining healthy soils has been widely recognized since ancient times. In fact,
the earliest recorded agricultural practices were based solely upon preserving fertility through crop rotation,

Soil degradation occurs when we compromise these principles; it's essential that farmers adopt sustainable farming methods. **Key points:**

1) 100% (emphasis mine)
of all ecosystems are dependent directly/indirectly with respect to their survival/well-being as well
as ecological balance within them. 2. ) For most people around Earth population (~7 billion), about half will be affected either way due direct influence from human activities such as deforestation etc., which could lead loss life support services provided naturally occurring ecosystem processes like water filtration purification treatment systems, climate regulation heat island mitigation air pollution reduction waste management recycling green spaces preservation maintenance wildlife habitats creation conservation restoration rehabilitation repair upkeep care protection


, Fire, Earth,
Metal, and Water, Heat, Wind, and Cold. * This cosmological
description of human process conrmed what I knew intuitively to
be so—that what moves the world outside moves within me—that
subject and object are two aspects of one phenomenal world. As
peculiarly outside my cultural context as it was, Chinese  medicine
felt familiar. What enticed me even more than my sense of
continuity with family tradition was the anity I felt with its
concepts, and I wondered if the ancient wisdom embedded within
its constructio n of reality could untangle some of our modern
predicaments. When Efrem and I were rst introduced to acupunctu re at a
seminar at Esalen in the spring of 1972, there was tremendous
upheaval in the world. The Chinese were in the midst of a cultural
revolution, and so were we. During the sixties the concerns I
wrestled with were more social than medical. Many of us were
seeking to antidote the toxicity of racism in the American social
body and heal the wounds inicted by a decade of violence in
Vietnam. I struggled to understand and reconcile how Western
civilization, having achieved some outstanding accomplishments,could so often contribute to rather than alleviate human suering. How could it perpetuate vast environmental insult and the threat of
nuclear disaster and yet be building a better future? To remake the world it seemed we needed to rethink it. After all,
solutions depend on how problems are framed, the context within
which they exist. At issue for me was in part how we dened reality
—and the reality assumed by Chinese medicine made sense. Chinese medicine echoes the logic of quantum physics, which
suggests that we exist in a relative, process-oriented universe in
which there is no “objective” world separable from living subjects. The essential questions cannot be resolved by measuring static
“things”; rather, answers become stories about interactions and
relationships. Within this paradigm contradictions are not only
sanctioned but prevail, and truth is purely contextual. In contrast
with our conventional Western tendency to draw sharp lines of
distinction, Chinese thought does not strictly determine the
boundaries between rest and motion, time and space, mind and
matter, sickness and health. Chinese medicine transcends the
illusion of separation by inhabiting the reality of a unie d eld, an
interwoven pattern of inseparable links in a circular chain. THE ANCIENT  CHINESE  WORLDVIEW
The ancient Chinese perceive d human beings as a microc osm of the
universe that surrounded them, suused with the same primeval
forces that motivated the macrocosm. They imagined themselves as
part of one unbroken wholeness, called Tao, a singular  relational
continuum within and without. This thinking predates the dissection
of mind  from body and man from nature that Western culture
performed in the seventeenth century. From when I rst encountere d it, this fusing of the mind with the
body and people with their world had a magic, seductive lure. I was
eager to imagine myself as integrated and interrelated,  an active
participant in a system in the continuous process of transforming
itself. I learned that Chinese philosophers and physicians havestudied nature over thousan ds of years, divining how to interact
with it to cultivate and guide Qi (prono unced “chee”), life’s
animating force and substance. The Chinese concept of Qi
symbolizes life in all its forms: thoughts and emotions, tissue and
blood, inner life and outer expression. I wanted to reap and share
the benets of their knowledge. I was startled to nd that my father considered Chinese medicine
quackery. Even though I could appreciate that surgery and
antibiotics were often necessary, my father could not entertain the
value of acupuncture and herbs. Though I could appreciate the
worth of a microscope to identify tissue alterations and bacteria, my
father could not fathom the notion of Qi. It probably should not
have surprised me, since Chinese medicine does not rest solely upon
the tangible, measurable phenomena upon which his medicine
relies. That I was drawn to a system outside his Western conceptual
framework unsettled and oended him. Yet I recognized the Chinese
view as inclusive, not exclusive. Within that view the subtle,
ephemeral, and invisible were as signicant as what could be seen,
touched, and counted, and caring for the human spirit was no less
essential or real than caring for the human structure, nor separate
from it. THE MODERN  PREDICAMENT
Western philosophy was more akin to Eastern until the Renaissance
of the seventeenth century, when our civilization revolutionized its
thinking. It was then that the scientic philosophy of the 1600s
began to consider people as independent of the living systems that
surround them  and assumed that we could dominate and exploit
nature without being aected by it. We escaped from dependency
on and attachment to the natural world, pursuing invulnerability,
invincibility, and immortality. Four hundred years later many of us
regret this stance, aware, as anthropologist Gregory Bateson puts it,
that “an organism that destroys its environment destroys itself.”The long-term survival of our species has been placed at risk by
an unbridled lust for short-term gains coupled with a false
postulation of civilization’s autonomy from nature. Human beings
have befouled their own nest, a sure sign of either madness or
disease when observed in the rest of the animal kingdom. Contamination of rivers and seas puts sh in peril and threatens our
potable water supply, the ozone layer is nibbled by uorocarbons,
rain forests perish so that cattle can graze, soil depletion and
pesticides diminish the quality of our food, urban horizons shimmer
with heavy ocher air … The litany seems endless. The disruption of
our global respiration seems the consequence of burning fossil fuels
(which ll the air with carbon dioxide and other gases, trapping
heat) and of denuding forests (whose trees release oxygen, consume
carbon dioxide, and attract water vapor to cool the earth’s surface). Known as the “greenhouse eect,” this upset in the relationship
between the primal elemen ts of heat and cold, re and water,
produces a fever of land, sea, and air with disastrous repercussions
—upon weather conditions and marine, animal, and human life as
we know it. The gravity of issues like this has motivated burgeoning numbers
of us to re-form our consciousness about who we are and how to
live with each other upon the earth. We are being obliged to see
how that which appears to be separate aects and ts within a
pattern, and we are seeing, as Bateson points out, that “the patterns
connect.” Reluctantly we are entertaining the idea that it may be
necessary to transcend think ing of ourselves solely as entities with
private interes ts (nation-state s, corporate bodies, individu al persons)
and instead view ourselves and our world as one organic system. Today many of us seek to reclaim the sense of connectedness that
existed universally in ancient culture, when human fate was wholly
entwined with nature. The ecological assumption within these
cosmologies held that all things were inextricably bound together. The world was seen as a symbiotic entity in which each living
system interacted with and mutually supported every other. The
growing popularity of Chinese medicine, which embodies these
values, is itself part of a pattern. Chinese medicine instructs us toperceive the way the world functions and re-create harmony within
the context of the whole. TAOIST PHILOSOPHY IN  ACTION
Protecting human life by preserving the conditions within which it
thrives is the purpose of Chinese medicine. Each of us is pictured as
an ecosystem as well as living within one. The balance of forces
within us (Yin-Yang, Heat-Cold, Blood-Qi ) determines our internal
climate, our health or disease. Chinese medic ine embraces the logic that the best remedy for
calamity is to avert it—the best cure for sickness is prevention. The
Nei Jing, a medical classic written in the second century B.C., states:
Maintaining order rather than correcting disorder is the
ultimate princ iple of wisdom. To cure disease after it has
appeared is like digging a well when one already feels thirsty,
or forging weapons after the war has already begun. The true physician teaches the Tao—how to live. Traditional
Chinese docto rs are trained to cultivate wellness as well as to
correct ill health. Planning ahead, Chinese medicine knows that
storms interrupt clear weather, that illness stalks and gains a
foothold when we are vulnerable. Its strategy is to enable us to
withstand the storm without becoming disabled by it and to
accumulate resources in times of good weather, peace, and plenty. The technolog y of Chinese medicine—simple, inexpensive, and
highly portable—was what rst ignited Efrem’s imagination. A
traditional doctor in China need carry only a few needles and gather
local herbs from the countryside to minister to his patients. Because
this medicine was so accessi ble, after the revolution in 1949 many
thousands of “barefoot doctors” were trained to serve the unmet
needs of the Chinese people for medical care. This equipped
ordinary people with the tools to gain control of


pp. 57–59). OceanofPDF.comGLOSSARY OF  IMPORTANT  TERMS AND  CONCEPTS
Acupuncture Point Sites along the skin where the channels of Qi
come closest to the surface of the body. Access to Qi occurs through
gateways or acupuncture points along the channels that traverse the
body to carry the Qi. These points provide a communication system,
connecting the outside with the interior. Acupuncture points are
stimulated to encourage the circulation of Qi and Blood, to provide
analgesia, to aect particular Organ Network  function, and to
inuence the equilibrium of the organism as a whole. Acquired  (Postnatal ) Essence. The Essence  transformed from air, food,
and uid by the Lung and Spleen, the surplus of which is collected
and stored by the Kidney, supplements and to some degree osets
and postpones the attrition of prenatal Essence  due to the process of
aging. Adverse Climates. The internal or external pathogenic agents of Wind,
Heat, Cold, Dryness, and Dampness. Anabolism. The anabolic  process of metabolism in which food is
converted into tissue. In the context of Chinese medicine, anabolic
processes corre spond to Yin categories of assimilation and storage of
Qi, Moisture, and Blood  (known as the material substance of the
organism that is the expression of Jing or Essence ). Anchor. Through its power to consolidate Qi (Essence ), the Kidney  is
able to “grasp” or “hold on to” the Qi, thus giving the organism a
root, a lower center of gravity, which stabilizes the organism much
the way an anchor keeps a ship from drifting. If the Kidney  loses this
capacity, problems such as shortness of breath, dizzines s, and hot
ashes may arise.Archetype. A psychological idea articulated by Carl Jung that
describes universal human characteristics as symboliz ed in the
gures and characters that appear in myths and dream s. In our
discussion, we have constructed archetypal gures who embody the
essential physical, psychological, and social characteris tics of the
Five Phases. They are the Pioneer  (Wood ), Wizard  (Fire), Peacemaker
(Earth ), Alchemist  (Metal ), and Philosopher  (Water ). Blood  (xue). The most dense uid substance in the body, which
transmits nourishment and provides the material “matrix” for
mental and emotional life: “Blood houses the mind.” Blood  is stored
by the Liver, generated by the Spleen, propelled by the Heart, and is
the mother of Qi. Body Exterior. Inclu des body hair, skin, subcutaneous tissue,
muscles, peripheral blood vessels, and peripheral nerves. Body Interior. Includes bones, visceral organs, glands, major blood
vessels and nerves, and body cavities. Body Unit. An anatomical measure used to locate acupuncture
points. One unit is equal to the width of the second joint of the
thumb. Three body units are equal to the breadth of the second,
third, fourth, and fth nger s when held together. Dierent parts of
the body are divided according to specied numbers of body units—
for exam ple, the distance from the navel to the pubic bone is ve
body units; and the distance from the crease of the elbow to the
crease of the wrist is twelve body units. Catabolism. The catabolic process of metabolism in which tissue is
broken down to liberate energy. In the context of Chinese  medicine,
catabolic processes correspond to Yang categories of generation and
distribution of Qi, Moisture, and Blood  (in other words, the
animation of the organism that is the expression of Shen).Channels. Also called meridians, a network of nonanatomical
conduit vessels through which the Qi circulates. Each of the Organ
Networks  has a corres ponding channel: Liver, Gallbladder, Heart,
Small Intestine, Spleen, Stomach, Lung, Large Intestine, Kidney, Bladder,
Pericardium, and Triple-Burner. In addition there is the Conception
Vessel  which travels along the midline in the front of the body, and
the Governor Vessel, which travels along the back of the middle of
the head and down the spine. There are also “extra channels,”
which are made up of a combination of acupuncture points from
dierent channels. Character. In our terms, the inborn nature or matrix of the soma and
psyche express ed as one of the Five-Phase  types. Character is distinct
from personality insofar as the latter is an aggregate of what is both
inherited (genetic) and acquired (experience and development),
whereas chara cter refers to the innate tendencies and potentials of
the individual. Chinese Medicine. A methodology of medicine developed in ancient
China, also known as Chinese traditional medicine, that refers to a
system of thinking and practice rather than a description of current
medical convention in China. Cold. Characterized by aversion to cold, desire for heat,
hypoactivity, desquamation,  lack of thirst, loose stool, pallor,
lethargy, dullness, somnolence, weakness, profuse clear urine, thin
odorless discharges. Collapsed. A subtype of the Five-Phase  types corresponding to Yin
categories of attrition and dissipation of Qi. When a Phase  is
collapsed, the Organ Network  or individual associated with that Phase
shows signs of weakness, vulnerability, and passivity. Consolidate. Condense, tone, astringe: to consolidate is to counter
the weakening of body functions or the dissipation  of bodysubstances by gathering, densifying, and astringing Qi, Moisture, and
Blood. Herbs and herbal formulas that consolidate aid the body in
concentrating and retaining substances and tightening tissue. In the
body, consolid ation is exemplied by the Kidney Network, whose
function is to receive, concentrate, and store Essence. Context. The background or environm ent in which a particular event
or phenomenon occurs. In Chinese medicine all considerations are
contextual in the sense that no specic symptom, sign, or complaint
can be interpreted correctly without reference to the total
conguration, that is, all the manifestations of the organism that are
accessible to observation or intuition. Core. The deepest layer of tissue and function of the organism,
expressed by the interaction and integration of the Heart  (Shen) and
Kidney  (Jing). Correspondence Thinking. A logical system of descri bing reality in
which all phenomena are interrelated by association with a set of
categories. In Chinese thought these categories are generated by Yin-
Yang and Five-Phase  theories. All events can be described according
to the interaction of these primary variables. Entities and processes
that can be similarly describ ed are said not only to be related, but,
in a profound sense, to inuence one another. Paul Unschuld denes
Chinese traditional medicine as the “medicine of systematic
correspondence.” It is based on a nonlinear, synchronistic rather
than linear, causal method  of analysis. This mode of thinking
distinguishes Chinese traditi onal medicine from moder n Western
medicine. Dampness. Characterized by feelings of heaviness, swelling,
distension of chest and abdomen, uid accumulation, nodular
masses, watery stool, sore joints, stupor, sticky copious discharges,
and phlegm.Diagnosis. In Chinese traditional medicine there are four modes of
diagnosis: seein g, listening and smelling, questioning, and palpating. Primary among  these are inspection of the tongue and palpation of
the pulse at each wrist, observation of the complexion and facial
features, and palpation of acupuncture points. • To see: complexion, eyes, tongue, nails, hair, gait, stature,
aect, quality of excretions, secretions
• To listen and smell: sound of voice and breath; odor of breath,
skin, excretions, secretions
• To question: current complaints, health history, family health
history, patterns of sleep, appetite, weight, elimination, menses,
stress
• To palpate: texture, humidity, temperature, elasticity of skin;
strength and tone of muscle s; exibility, range of motion of
joints; sensitiv ity of diagnostic points; radial pulse evaluation
Disperse. Move,  circulate, distribute, disseminate: to disperse is
to relieve stagnation of Qi, Moisture, and Blood  or the
accumulation of Heat, Cold, Dampness, or phlegm. In the body
dispersion is exemplied by the functions of the Liver Network
and Lung Network  in evenly and rhythmically circulating Qi and
distributing Blood. Dispersing and Descending. The functio ns of the Lung Network
whereby the moist Qi of the upper body is distributed downward
throughout the chest and abdominal regions to be collected and
consolidated by the Kidney Network  in the region of the pelvis. Earth. The materia l realm of human existence, belonging to Yin,
including the soil, seas, and rivers, as well as the visible inuences
of the seasons and climates. In the human body, that


reat	rewarder. Thus	arose	the	numerous
gods	with	many	different	descriptions	in	the	traditions	of	the	cultures	within
which	these	myths	originated. (Note	that	natural	disasters	occurred	before
mankind	was	even	on	the	planet.) The	god	of	old	is	the	projection	of	the	ego	energies	associated
traditionally	with	the	chakra	of	the	spleen. The	gods	of	the	spleen	are	really
serious	misconceptions	and	account	for	the	fact	that	many	old	religions	and
scriptures	make	one	go	weak	with	muscle	testing. They	represent	the	demonic
gods	of	fear,	hatred,	envy,	jealousy,	and	retribution. The	fear	of	God’s
‘righteous	anger’	is	still	prevalent	today. One	can	see	at	a	glance	that	righteousness	is	merely	an	arbitrary	vanity	of
positionality,	and	anger	would	hardly	be	an	emotional	limitation	to	an	ever-
present,	all-powerful	God. God	is	not	injured	by	anybody’s	wrongdoing	and	therefore	has	no	trauma
to	avenge. The	image	of	God	as	a	retaliatory,	cruel	punisher	is	hard	to
eradicate	from	one’s	thinking. God	is	blamed	for	all	that	is	actually	the
product	of	the	ego	itself. It	is	the	ego	that	is	the	source	of	guilt,	sin,	suffering,
condemnation,	and	creation	of	all	the	hells. It	seeks	salvation	by	blaming	it	allon	God. It	does	so	by	turning	God	into	His	opposite. The	gods	of	the	lower
regions	are	really	demons. In	actuality,	God	cannot	be	manipulated,	cajoled,
bargained	with,	or	maneuvered	into	a	position	of	being	either	a	perpetrator	or
a	victim. God	is	not	codependent	or	neurotic	and	does	not	suffer	from	a
paranoid	psychosis	with	grandiosity. That	which	is	all	knowing	and	all	present	registers	everything. Consciousness	detects	and	instantly	registers	every	event,	thought,	feeling,
and	occurrence	and	thus	knows	everything	completely	forever. One	can	verify
by	simple	muscle	testing	that	every	hair	on	every	head	is	indeed	counted,
noticed,	and	filed	away	in	the	knowingness	of	Infinite	Consciousness	itself. This	occurrence	is	impersonal	and	automatic	and	happens	because	of	the
innate	qualities	of	consciousness. God	has	no	personal	stake	in	all	this	nor
does	he	react. God	does	not	get	upset	or	offended	or	get	his	nose	out	of	joint
at	any	impertinence	or	lack	of	good	taste. The	infinite	mercy	and	forgiveness	of	God	is	beyond	any	and	all
conception	and	is	totally	unconcerned	with	the	trivialities	of	world	events. God	is	not	half	of	a	duality. In	Infinity,	there	is	no	‘this’	(bad)	to	react	to,	nor
‘that’. God	is	neither	sadistic	nor	cruel. He	cannot	be	injured	and	therefore
has	no	desire	for	revenge. The	experience	of	God	is	not	possible	to	the	ego,	which	is	limited	to
perception	and	deals	in	concepts,	feelings,	and	form. God	is	nonmaterial	and
is	not	detectable	by	x-rays,	spectrometers,	photo	film,	Geiger	counters,	metal
detectors,	or	ultraviolet	or	infrared	detectors,	which	are	the	favorite	tools	of
paranormal	investigators	looking	for	‘spirits’. The	love	of	God	is	unconditional. It	is	not	arbitrary	or	evanescent,	nor	is	it
parceled	out	to	the	deserving. To	understand	that	God	is	love	precludes	all
such	notions. God	does	not	make	decisions,	does	not	need	any	news,	and	does
not	need	favorable	reports	in	order	to	function. That	which	is	completely	and
fully	the	totality	of	love	has	no	capacity	to	stop	being	what	it	is. By	analogy,	one	can	say	that	space	cannot	decide	that	it	will	suddenly
become	non-space. Everything	is	totally	identical	with	the	essence	of	its	own
existence. Love	cannot	turn	into	non-love,	nor	can	God	turn	into	non-God	any
more	than	a	giraffe	can	turn	into	a	non-giraffe. God	is	not	a	disturbed	child	or	a	parent. He	does	not	read	the	news	or
punish	the	wicked. No	arbitrary	judgment	is	required	in	a	universe	that	is
innately	just	and	self-balancing. Each	entity	experiences	the	consequences	of
its	own	doing,	its	own	choices,	its	own	wishes	and	belief	systems. That	which
is	all	still,	silent,	peace,	and	love	repels	back	onto	itself	all	that	is	unloving,
non-silent,	and	unpeaceful. This	is	experienced	by	the	ego	as	hell,	which	is
thereby	self-created.All	actions,	events,	thoughts,	ideas,	concepts,	and	decisions	are
accompanied	by	an	energy	field	that	can	be	calibrated. Thus,	by	its	own	acts,
the	ego	brings	itself	to	its	own	level	in	the	sea	of	consciousness. Like
buoyancy,	the	impersonal	quality	of	the	sea	of	consciousness	automatically
determines	the	level	to	which	one	rises	or	sinks. This	is	merely	the	nature	of
the	universe’s	being	what	it	is. The	explanation	that	the	ego	and	perception
use	to	describe	the	automatic	outcome	of	actions	is	called	‘judgment’,	which
is	an	illusion,	just	as	an	explanation	of	events	in	the	material	world	is	ascribed
to	‘causality’. God	is	not	limited	by	concepts,	ideas,	thoughts,	or	languages. Because	of
the	quality	of	the	omnipresence,	the	presence	of	God	includes	All	That	Is,
including	man’s	thinking,	but	of	itself	does	not	partake	of	it. God	does	not
talk	to	anybody. A	voice	booming	out	of	the	heavens	is	at	best	an
interpretation	of	an	inner	experience	that	has	been	projected	onto	the	physical
world. Sound	is	a	physical	vibration. God	is	all	present	within	the	physical. That	which	is	formless	does	not	manipulate	sound	waves. Enlightened	beings	do	not	relate	any	experiences	of	being	spoken	to	or
verbally	addressed	by	God. This	would	surmise	a	duality	of	God	versus	a
person	to	whom	God	is	speaking. In	reality,	the	Self,	God,	and	Allness	are
one. There	is	no	separation	between	a	speaker	and	that	which	is	spoken	to. Mystics	attune	to	God	by	an	unspoken	knowingness. Messages	from	God	are
from	the	spiritual	ego,	which	has	become	dissociated	and	projected	as	some
‘other’	reality. ‘Voices	from	God’	are	usually	hallucinations. Occasionally,
they	are	due	to	astral	entities,	some	of	which	claim	‘Godship’. The	Infinite	Presence	has	no	intentions	because,	here	again,	there	would
have	to	be	the	duality	of	an	intender,	that	which	is	intended,	and	that	to	whom
the	intention	is	directed. All	such	constructs	are	conceptualizations	based	on
perceptual	duality. God	is	nondualistic,	total,	complete	Allness	and	Oneness. Misinterpretations	of	God	arise	because	the	ego	deals	in	perception	and	form. It	also	misidentifies	force	as	power. Power	is	analogous	to	a	gravitational	or	magnetic	field	in	that	everything
that	occurs	within	in	it	is	impeccably	and	automatically	the	consequence	of
the	nature	of	the	field	itself. The	field	does	not	‘choose’	to	attract	anything,
nor	does	it	have	different	rules	for	different	objects. The	field	represents	total


dharma means that you have found the right work and
manage to do the right thing in your behavior. Dhar ma is
virtue or right living. A t a deeper level, being in your dharma
means that you ar e on the cor rect path spiritually. You ar e
following the pr ecepts of your r eligion and not falling into
traps along the way. But neither of these states r esolves the conﬂict between “I
want to ” and “I have to.” Desir e and necessity r emain at
war. If anything, righteous people ﬁnd themselves bound by
far mor e duties and obligations than or dinary people, since
religions of every stripe mak e many demands and attempt
to curb all kinds of desir es. Only choiceless awar eness
brings the conﬂict to an end, because when you r each this
level of consciousness, what you want is also what you need
to do, for your good and the good of the whole world. In choiceless awar eness, no one needs to tell you the
rules of dharma. Instead, you have assimilated the dharma
—you actually live the axiom, “I am not in the world; the
world is in me.” T o maintain such a state r equir es dedicated
personal gr owth, but everyone has e xperienced times lik e
the following:
You ar e car efree.There is an absence of guilt and self -judgment. You experience a feeling of rightness. Outside conditions don’t block you. Other people cooperate without putting up r esistance. The fruits of your actions ar e positive. Desir e ends in a feeling of fulﬁllment and satisfaction. As you can see, this is a special combination of
ingredients. Y et when you align with the for ce of dharma,
this is your nor mal state. It’s not enough simply to get what
you want. Many people, if they have enough power and
money, can fulﬁll their slightest whim without much eﬀort. But feeling satisﬁed and fulﬁlled is much rar er, and of ten
the e xercise of power and money only inﬂames a person’s
desir es and leads to deeper dissatisfaction. Y ou can’t satisf y
your ego by giving it everything it wants, because the ego’s
whole r eason for e xistence is to accumulate. It wants mor e
money, possessions, status, love, power, and on and on. The machinery is ﬁx ed in place; it runs on a set pr ogram
that is all but impossible to r ewrite. The desir es of the ego
are superﬁcial. Y our true self is without ego. You ar en’t
aiming for gain; you don’t fear loss. When you give of
yourself, you ar en’t secr etly calculating what you’ll get in
return. We are fortunate that ther e is another way to view the
world, not fr om the ego’s perspective, but fr om beyond ego,
wher e wholeness e xists. As the ego’s hold is weak ened,
there’s a subtle fusing of “I want to ” and “I must.” T o act as
the dharma—the will of God—would have you act totally
naturally. You’re simply being yourself. Acceptance V ersus RejectionThe solution: Unbounded awar eness. Fear of r ejection cripples millions of people. It mak es
unrequited love a tragedy understood in every cultur e.
Spiritually, you cannot be r ejected unless you r eject
yourself. I doubt that any message has been so
misunderstood, for when someone else r ejects you, the pain
feels inﬂicted, and you ar e the victim. T o unravel how
rejection works, ther efore, we need to look deeper into the
whole issue of judgment. This isn’t a new topic, yet ther e’s
something new to add. All judgment comes down to judging
against yourself. Self -judgment tak es many for ms, such as
fear of failur e, a sense of victimization, a general lack of
conﬁdence, and so on. Much of the time ther e is only a
vague feeling of “I’m not good enough” or “No matter how
much I achieve, I’m actually a fraud.”
Many people hit upon a false solution. They develop an
ideal image and then try to live up to this image and
convince the world that it’s who they ar e. (Hence the legend
of the perfect pick up line that always works on women in a
singles bar, a desperate fantasy that one can connect
through image alone.) An idealized self -image can be so
convincing that you even convince yourself. How many
investment bank ers, in the wak e of the r eckless gr eed that
nearly br ought down the world economy in 2008, continued
to see themselves as not just innocent, but superior to the
disaster they set in motion? An idealized self sounds lik e a model of acceptance. Listen
to what it tells you: “Y ou’re doing the right thing. Y ou’re in
contr ol. No one can hurt you. Just k eep being the way you
are now.” Thus shielded, you can har dly do wr ong, and if
you do, your misdeeds ar e quickly cover ed up and
forgotten. The beauty of having an ideal image of yourself is
that you actually do feel good about who you ar e. The
image substitutes for painful r eality.As you would e xpect by now, the shadow has something
to say in this matter. At regular intervals some icon of
righteous ness, usually a pr eacher or public moralist, falls
into scandal. Invariably these individuals have committed
the very sins they accuse others of, impr oper se xual
misbehavior being the most typical. Cynically we imagine
that these Elmer Gantrys ar e rank hypocrites, that they live
out the sham of public virtue so that they can pursue vice in
private. In reality fallen icons ar e extreme e xamples of an
idealized self -image. Their powers of denial wer e
super human. The shadow couldn’t touch them. Then when
the shadow did surface, an enor mous sense of guilt and
shame surfaced with it. Once they fall, these pr ofessional
saints indulge in e xtremes of public atonement. Even in
contrition, nothing feels r eal.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Here are the typical for ms that pr ojection can tak e:Superiority : “I know that I’m better than you. Y ou
should see this and acknowledge it. ”
Injustice:  “It’s unfair that these bad things ar e
happening to me,” or “I don’t deserve this. ”
Arrogance:  “I’m too pr oud to bother with you. Y our
very pr esence ir ritates me. ”
Defensiveness:  “You’re attacking me, so I’m not
listening to you. ”
Blame:  “I didn’t do anything. It’s all your fault. ”
Idealizing others:  “My father was lik e a god when I
was little,” “My mother was the best in the world,”
or “The man I mar ry will be my her o. ”
Prejudice:  “He’s one of them, and you know what
they’r e like,” or “ Be car eful. Their kind is
danger ous. ”
Jealousy : “You’re thinking of betraying me. I can see
it. ”
Paranoia:  “They’r e out to get me,” or “I see the
conspiracy no one else sees. ”
Whenever any of these attitudes appear, ther e is an
unconscious feeling hidden in the shadow that you cannot
face. Her e are some typical e xamples:
Superiority  disguises the feeling that you ar e a
failur e or that others would r eject you if they knew
who you r eally ar e. Injustice  disguises the feeling of sinfulness or the
sense that you ar e always to blame. Arrogance  disguises bottled-up anger, and beneath
that lies deep-seated pain. Defensiveness  disguises the feeling that you ar e
unworthy and weak. Unless you defend yourself
from others, you will start attacking yourself. Blame  disguises the feeling that you ar e at fault
and should be ashamed of yourself. Idealizing others  disguises the feeling that you ar e
a weak, helpless child who needs pr otection and
taking car e of. Prejudice  disguises the feeling that you ar e inferior
and deserve to be r ejected. Jealousy  disguises your own impulse to stray or a
sense of se xual inadequacy. Paranoia  disguises deep-seated, overwhelming
anxiety. As you can see, pr ojection is far mor e subtle than anyone
imagines. Y et it is the open gate to the shadow. It is a
painful gate, though, since what you see as faults in others
masks what


 of form. Suddenly, there is n o more fear, just peace and a
knowing that “all is well” and that death is only a  form dissolving. Death is then
recognized as ultimately illusory–as illusory as th e form you had identified with as
yourself. ***

Death is not an anomaly or the most dreadful of all  events as modern culture would
have you believe, but the most natural thing in the  world, inseparable from and just
as natural as its other polarity–birth. Remind your self of this when you sit with a
dying person. It is a great privilege and a sacred act to be pres ent at a person’s death as a witness
and companion. When you sit with a dying person, do not deny any a spect of that experience. Do
not deny what is happening and do not deny your fee lings. The recognition that
there is nothing you can do may make you feel helpl ess, sad, or angry. Accept what
you feel. Then go one step further: accept that the re is nothing you can do, and
accept it completely. You are not in control. Deepl y surrender to every aspect of
that experience, your feelings as well as any pain or discomfort the dying person
may be experiencing. Your surrendered state of cons ciousness and the stillness that
comes with it will greatly assist the dying person and ease their transition. If words
are called for, they will come out of the stillness  within you. But they will be
secondary. With the stillness comes the benediction: peace. Chapter 10
Suffering and the End of Suffering

The interconnectedness of all things: Buddhists hav e always known it and
physicists now confirm it. Nothing that happens is an isolated event, it only appears
to be. The more we judge and label it, the more we isolate it. The wholeness of life becomes fragmented through o ur thinking. Yet the totality of
life has brought this event about. It is part of th e web of interconnectedness that is
the cosmos. This means whatever is could not be oth erwise. In most cases, we cannot begin to understand what role a seemingly senseless
event may have within the totality of the cosmos bu t recognizing its inevitability
within the vastness of the whole can be the beginni ng of an inner acceptance of
what is and thus a realignment with the wholeness o f life. ***

True freedom and the end of suffering is living in such a way as if you had
completely chosen whatever you feel or experience a t this moment. This inner
alignment with Now is the end of suffering. ***

Is suffering really necessary. Yes and no. If you h ad not suffered as you have, there
would be no depths to you as a human being–no  humi lity, no compassion. You
would not be listening to this now. Suffering crack s open the shell of ego. And then
comes a point where it has served its purpose. Suffering is necessary until you realize that it is  unnecessary. ***

Unhappiness needs a mind-made me with a story, the conceptual identity. It needs
time, past and future. When you remove time from yo ur unhappiness, what is it that
remains? The “suchness” of this moment remains. It  may be a feeling of heaviness
of heaviness, agitation, tightness, anger or even n ausea. That is not unhappiness
and it is not a personal problem. There is nothing personal in human pain. It is simp ly an intense pressure or an
intense energy you feel somewhere in the body. By g iving it attention, the feeling
doesn't turn into thinking and thus activate the un happy me. See what happens
when you just allow a feeling to be. ***

Much suffering, much unhappiness arises when you ta ke each thought that comes
into your head for the truth. Situations don't make  you unhappy. They may cause
you physical pain, but they don't make you unhappy. Your thoughts make you
unhappy. Your interpretations, the stories you tell  yourself make you unhappy. “The thoughts I'm thinking right now make me unhapp y.” This realization breaks
you unconscious identification with those thoughts. ***

“What a miserable day.” “He didn't have the decency  to return my call.” “She let
me down.” Little stores we tell ourselves and other s, often in the form of
complaints. They are unconsciously designed to enha nce our always deficient sense
of self through being right and making something or  someone wrong. Being right
places us in a position of imagined superiority and  so strengthens our false sense of
self, the ego. This also creates some kind of enemy. Yes, the ego needs enemies to
define its boundary. And even the weather can serve  that function. Through
habitual mental judgment and emotional contraction you have a personalized
reactive relationship to people and events in your life. These are all forms of self-
created suffering but are not recognized as such be cause to the ego they are
satisfying. The ego enhances itself through reactiv ity and conflict. How simple life
would be without those stories. “It is raining.” “ He did not call.” “I was there, she
was not.”

***

When you are suffering, when you are unhappy, stay totally with what is now. Unhappiness or problems cannot survive in the Now. ***

Suffering begins when you mentally name or label a situation in some way as
undesirable or bad. You resent a situation and that  resentment personalizes it and
brings in the reactive me. Naming and labeling are habitual but that habit can be broken. Start practicing not naming with small thin gs. If you miss the plane, drop
and break a cup, or slip and fall in the mud, can y ou refrain from naming the
experience as bad or painful? Can you immediately a ccept the “isness” of that
moment. Naming something as bad causes an emotional contrac tion within you. when you
let it be without naming it, enormous power is sudd enly available to you. The
contraction cuts you off from that power, the power  of life itself. ***

They ate the fruit of the tree of the knowledge of good and evil. Go beyond good
and bad by refraining from mentally naming anything  as good or bad. When you go
beyond the habitual naming, the power of the univer se moves through you. When
you are in a nonreactive relationship to experience s, what you would have called
bad before, often turns around quickly, if not imme diately through the power of life
itself. Watch what happens when you don't name an e xperience as bad and instead
bring an inner acceptance, an inner “yes” to it, an d so let it be as it is. ***

Whatever your life situation is, how would you feel  if you completely accepted it as
it is, right now? ***

There are many subtle and not so subtle forms of su ffering that are so normal, they
are usually not recognized as suffering and may eve n feel satisfying to the ego. Irritation, impatience, anger, having an issue with  something or someone,
resentment, complaining. You can learn to recognize  all those forms of suffering as
they happen and know at this moment I am creating s uffering for myself. If you are in the habit of creating suffering for y ourself, you are probably creating
suffering for others too. These unconscious mind pa tters tend to come to an end
simply by making them conscious, by becoming aware of them as they happen. You cannot be conscious and create suffering for yo urself. ***

This is the miracle. behind every condition, person  or situation that appears bad or
evil, lies concealed a deeper good. That deeper goo d reveals itself to you, both within and without through inner acceptance of what  is. “Resist not evil” is one of
the highest truths of humanity. ***

A dialog:

"Accept what is." "I truly cannot. I am agitated and angry about this." "Then accept what is." "Accept that I am agitated and angry? Accept that I  cannot accept?" "Yes. Bring acceptance into your non-acceptance. Br ing surrender into your non-
surrender. Then see what happens." ***

Chronic physical pain is one of the harshest teache rs you can have. Resistance is
futile is its teaching. Nothing could be more norma l than an unwillingness to suffer. Yet, if you can let go of that unwillingness, and i nstead allow the pain to be there,
you may notice a subtle inner separation from the p ain, a space between you and
the pain, as it were. This means to suffer consciou sly, willingly. When you suffer
consciously, physical pain can quickly burn up the ego in you since ego consists
largely of resistance. The same is true of extreme physical disability. “You offer up
your suffering to God,” is another way of saying th is. ***

You don't need to be a Christian to understand the deep universal truth that is
contained in symbolic form in the image of the cros s. The cross is a torture
instrument. It stands for the most extreme sufferin g, limitation, and helplessness a
human being can encounter. Then suddenly that human  being suffers willingly,
consciously, expressed through the


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

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

Introduction

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

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


 e important only to the e xtent that they ar e devoted
to God to use for His purposes. When we outgr ow our
immatur e preoccupation with the small self, we transcend
our selﬁshness and become cosmically matur e.
Until we ﬁnd that cosmic maturity, we’r e childish. W e’re
worrying about our car payments, our car eer
advancements, our plastic sur gery, our petty hurts, while
political situations car een towar ds disaster and the hole in
the ozone looks worse every day. Childishness is when we’r e
so pr eoccupied with things that ultimately don’t matter, that
we lose our essential connection with things that do. There’s a diﬀer ence between childish and childlik e.
Childlik e implies spirituality, as in tender ness, and a
profound not-knowing that mak es us open to new
impressions. Childlik e is when see ourselves as childr en in
the ar ms of God. W e lear n to step back and let Him lead the
way. God isn’t separate fr om us, because He’s the love inside
our minds. Every pr oblem, inside and out, is due to
separation fr om love on someone’s part. Thirty -ﬁve
thousand people a day die of hunger on earth, and ther e’sno dearth of food. The question is not, “What kind of God
would let childr en starve?” but rather, “What kind of people
let childr en starve?” A miracle work er returns the world to
God by making a conscious change to a mor e loving way of
life. W aiting with cynical r esignation for the world’s collapse
makes us part of the pr oblem, not the answer. We must
consciously r ecognize that, for God, “ther e is no or der of
diﬃculty in miracles.” L ove heals all wounds. No pr oblem is
too small for God’s attention, or too big for Him to handle. Every system in the world—socially, politically,
economically, biologically—is beginning to crumble under
the weight of our own cruelty. Without miracles, it could be
argued that the gig is up, that it’s alr eady too late to save
the world. Many people ar e convinced that the world is
headed for an inevitable major collapse. Any thinking
person knows that the world is in many ways moving in a
downwar d spiral, and an object con tinues to move in
whatever dir ection it’s cur rently headed. Only the
application of a str onger counterfor ce can change its
direction. Miracles ar e that counterfor ce. When love r eaches
a critical mass, when enough people become miracle-
minded, the world will e xperience a radical shif t.
This is the eleventh hour. The Course tells us that it’s not
up to us what we lear n, but only whether we lear n through
joy or thr ough pain. W e will learn to love one another, but
whether we lear n it painfully or peacefully is entir ely up to
us. If we continue in our dark ways and we manifest nuclear
war, then even if ther e are only ﬁve people lef t on the
planet at the end of the conﬂagration, those ﬁve people will
have gotten the point. They would sur ely look at one
another and say, “ Let’s try to get along.” But we can bypass
the scenario of a nuclear Ar mageddon if we so desir e. Most
of us have alr eady suﬀer ed our own personal Ar mageddons. There’s no need to go thr ough the whole thing againcollectively. We can get the point later, or we can get the
point now. Knowing that we have a choice is a genuinely
adult understanding of the world. After Dor othy had gone thr ough her whole dramatic
journey to Oz, the good witch told her that all she had had
to do was click her heels together thr ee times and say, “I
want to go home,” “I want to go home,” “I want to go
home.” Ther e had been no need for the long traipse down
the yellow brick r oad. Dor othy, who I’m sur e was outraged,
said, “Why didn’t you tell me that?” The witch r eplied: “Y ou
wouldn’t have believed me!”
In ancient Gr eek tragedies, ther e’s a common device
called “ Deus e x machina.” The plot builds up to a disastr ous
climax, and just when it looks as though all hope is lost, a
god appears and saves the day. That’s an important piece of
archetypal infor mation. A t the last moment, when things
look the worst, God does tend to appear. Not because he
has a sadistic sense of humor, waiting until we’r e totally
desperate befor e showing us his muscle. He tak es so long
because it’s not until then that we bother to think about
Him. All this time, we thought we wer e waiting for Him. Little did we know, He was waiting for us. 5. REBIR TH
“This is what is meant by ‘The meek shall inherit
the earth’: They will literally tak e it over because
of their str ength.”
It is time to fulﬁll our purpose, to live on the earth and think
only the thoughts of Heaven. ‘Thus shall Heaven and Earth
become as one. They will no longer e xist as two separate
states.’There are times when miraculous thinking is not easy,
because our mental habit patter ns ar e per meated with fear. When that’s the case—when our anger, jealousy or hurt
seem stuck to our hearts and we can’t let them go—how do
we work miracles then? By asking the Holy Spirit to help us. The Course tells us that we can do many things, but one
thing we can never do is call on the Holy Spirit in vain. W e
are told that ‘we don’t ask God for too much; in fact, we ask
for too little.’ Whenever we feel lost, or insane, or afraid, all
we have to do is ask for His help. The help might not come
in the for m we e xpected, or even thought we desir ed, but it
will come, and we will r ecognize it by how we feel. In spite
of everything, we will feel at peace. We think ther e are diﬀer ent categories of life, such as
money, health, r elationships, and then, for some of us,
another category called “spiritual life.” But only the ego
categorizes. Ther e is r eally only one drama going on in life:
our walk away fr om God, and our walk back. W e simply
reenact the one drama in diﬀer ent ways. The Course says ‘we think we have many diﬀer ent
problems, but we only have one.’ Denying love is the only
problem, and embracing it is the only answer. Love heals all
of our r elationships—to money, the body, work, se x, death,
ourselves, and one another. Through the miraculous power
of pur e love, we let go our past history in any ar ea and
begin again. If we tr eat miraculous principles lik e toys, they will be lik e
toys in our lives. But if we tr eat them lik e the power of the
universe, then such will they be for us. The past is over. It
doesn’t matter who we ar e, wher e we came fr om, what
Mommy said, what Daddy did, what mistak es we made,
what diseases we have, or how depr essed we feel. Thefutur e can be r eprogrammed in this moment. W e don’t need
another seminar, another degr ee, another lifetime, or
anyone’s appr oval in or der for this to happen. All we have to
do is ask for a miracle and allow it to happen, not r esist it. There can be a new beginning, a life unlik e the past. Our
relationships shall be made new. Our car eers shall be made
new. Our bodies shall be made new. Our planet shall be
made new. So shall the will of God be done, on earth as it is
in Heaven. Not later, but now. Not elsewher e, but her e. Not
through pain, but thr ough peace. So be it. Amen. OceanofPDF.comPART II
Practice
OceanofPDF.comCHAPTER 6
Relationships
“The Holy Spirit’s temple is not a body, but a
relationship.”

1. THE HOL Y ENCOUNTER
“When you meet anyone, r emember it is a holy
encounter. As you see him, you will see yourself. As you tr eat him, you will tr eat yourself. As you
think of him, you will think of yourself. Never
forget this, for in him you will ﬁnd yourself or
lose yourself.”
Befor e I read A Course in Miracles, I studied many other
spiritual


 t  matter on a cosmic scale. No gain in consciousness isever lost, so it w ould simply express itself through some other f orm. But
the very fact tha t I am speaking here and you are listening or rea ding this
is a clear sign that the new consciousness is  gaining a footh old on the
planet. There is nothing personal in this: I am not teaching you. Y ou are
consciousness, and you are listening to yourself. There is an Eastern
saying: “The teacher and the tau ght together create the teaching.” In any
case, the  words in themselves are not important. They are not t he T ruth;
they only point to it. I speak from presence, and as I speak, you  may be
able to join me in that state. Alth ough every word that I use has a history,
of cours e, and comes from the p ast, as all language does, the words that I
speak to you no w are carriers of the high-ener gy frequency of p resence,
quite apart from the meaning they convey as words. Silence is an even more potent carrier of presence, so when you  read this
or listen to me speak, be aware of the silence between and underneath the
words. Be aware of the gaps. T o listen to the silence, wherever  you are,
is an easy and direct way of be coming present. Even if there is noise,
there is always some silence u nderneath and in between the sounds. Listening to the silence immediately creates stillness inside you. Only
the stillness in you can perceive the silence outside. And what is stillness
other than presence, consciousness freed from thought forms? Here is the
living realization of what we have been talking about. CHRIST : THE REALITY OF YOUR DIVINE PRESENCE
Don’ t get attached to any one  word. Y ou can substitute “Ch rist” for
presence, if that is more meaningful to you. Christ is your God-essence
or the Self, as it is sometimes called in the East. The only d if ference
between Christ and presence is that Christ refers to your in dwelling
divinity regardless of whether you are conscious of it or not, whereas
presence means your awakened  divinity or God-essence. Many misunderstandings and false beliefs about Christ will clear if you
realize that there is no past or future in Christ. T o say that Christ was  orwill be  i s a contradicti on in terms. Jesus was. He was a man who lived
two tho usand years ago and re alized divine presence, his true nature. And so he said: “Before Abraha m was, I am.” He did not say: “I already
existed b efore A braham was born.” That would have meant that he was
still with in the dimension of time and form identity. The words I am  used
in a sentence t hat starts in the past tense indicate a radical shift, a
discontinuity in the temporal dimension. It is a Zen-like statement of
great profundity. Jesus attempted to convey directly, not through
discursive thoug ht, the meaning of presence, of self-realization. He had
gone be yond th e consciousness  dimension governed by time, into the
realm o f the timeless. The dim ension of eternity had come into this
world. E ternity, of course, does not mean endless time, but no time. Thus, th e man Jesus became C hrist, a vehicle for pure consciousness. And what is God’ s se lf-definition in the Bible? Did God say, “I have
always been, and I always will be?” Of course not. That would have
given reality to past and future. God said: “ I AM THA T I AM.” N o tim e here,
just presence. The “second coming” of Christ is a transformation of  human
consciousness, a shift from time to presence, from thinking to pure
consciousness, n ot the arrival o f some man or woman. If “Christ” were
to return  tomorrow in some externalized form, what could h e or she
possibly say to you other tha n this: “I am the T ruth. I am  divine
presence. I am eternal life. I am within you. I am here. I am Now.”
Never personal ize Christ. Don’ t make Christ into a form identity. A vatars, divine mothers, enlight ened masters, the very few that are real,
are not special as persons. W ithout a false self to uphold, def end, and
feed, th ey are more simple, m ore ordinary than the ordinary man or
woman. Anyone  with a strong ego would regard them as insignificant or,
more likely, not see them at all. If you are drawn  to an enlightened teacher, it is because there i s already
enough presence in you to recognize presence in another. There were
many pe ople who did not recogn ize Jesus or the Buddha, as there are and
always h ave bee n many people w ho are drawn to false teachers. Egos aredrawn to  bigger egos. Darkness cannot recognize light. Only light can
recognize light. So don’ t believ e that the light is outside you or that it
can only  come through one particular form. If only your ma ster is an
incarnation of God, then who are you? Any kind of exclusivity is
identification with form, and identification with form means ego, no
matter how well disguised. Use the master ’ s presence to ref lect your own identity beyond name and
form ba ck to you and to become more intensely present your self. Y ou
will soo n realize  that there is no “mine” or “yours” in presence. Presence
is one. Group work can also be help ful for intensifying the light of your
presence. A group of people c oming together in a state of presence
generates a collective ener gy fie ld of great intensity. It not only raises the
degree of presence of each member of the group but also helps to free the
collective human consciousness from its current state of mind
dominance. This will make the state of presence increasingly more
accessible to individuals. Howe ver, unless at least one member of the
group is already firmly established in it and thus can hold the ener gy
frequency of that state, the eg oic mind can easily reassert itself and
sabotage the group’ s endeavors. Although group work is invaluable, it is
not e nough, and you must not come to depend on it. Nor must you come
to depend on a teacher or a master, except during the transitional period,
when you are learning the meaning and practice of presence.CHAPTER SIX
T H E  I N N E R  B O D Y
BEING IS YOUR DEEPEST SELF
Y ou spo ke earlier about the im portance of having deep r oots within or
inhabiting the body. Can you explain what you meant by that? The bod y can become a point of access into the realm of Being. Let’ s go
into that more deeply now. I am still not quite sur e if I fully understand what you mean by  Being. “W ater? What do you mean by that? I don’ t understand it.” This is what
a fish would say if it had a human mind. Please s top trying to understand Being. Y ou have already had significant
glimpses of Being, but the mind will always try to squeeze it into a little
box and  then put a label on it. It cannot be done. It cannot be come an
object of knowledge. In Being, subject and object mer ge into one. Being ca n be felt  as the ever -present I am  t hat  is beyond n ame and form. T o feel and thus to know that you ar e  and to abide in that deeply rooted
state is enlightenment, is the truth that Jesus says will make you free. Fr ee fr om what? Free fro m the illusion  t hat  you  are nothing more than your physical body
and you r mind. This “illusion o f the self,” as the Buddha calls it, is the
core error. Free from fear  in  its countles s disguises as t he inevitable
consequence of that illusion — the fear that is your constant torm entor as
long as you derive your sense of self only from this ephemeral and
vulnerable form. And free from sin, which  is the suf fering you
unconsciously inflict on yoursel f and others as long as this illus ory sense
of self governs what you think, say, and do. LOOK BEYOND THE WORDS
I don’ t like the wor d  sin. It implies that I am being judged and found
guilty. I can understand that. Over the centuries, many erroneous views and
interpretations have accumulated around words such as sin, due to
ignorance, misunderstanding, or a desire to control, but they co ntain an
essential core of truth. If you are unable to look beyond such
interpretations a nd so cannot recognize the reality to which the word
points, t hen don ’ t use it. Don’ t get stuck on the level of words. A word is
no m ore than a  means to an end. It’ s an abstraction. Not unlike a
signpost, it points beyond itself. The word honey  isn’ t honey. Y ou can
study and talk a bout honey for as long as


enemas daily are normally suggested initially, working up to four. Too many enemas can trigger strong adverse reactions. And patients with
chronic fatigue syndrome tend to experience extremely strong emotional
responses, such as depression and crying, during and between reaction
periods. From a psychological perspective, they often present difficulties in
management. REVERSIBLE  COLOST OMYPatients with colostomies that are reversible typically receive two
combined coffee and chamomile tea enemas per day by use of an irrigation
kit. Gerson personnel give instructions for using this kit. For the colosto my patient, coffee enemas can be mixed 50/50 with
chamomile tea, to reduce the potential of cramping and spasms. The volume
of juice s, partic ularly the green juice, is often lowered to just 4 ounces. Green juices are not absorbed well and will pass through the gastrointestinal
tract rather quickly. DIABETES,  TYPES  1 AND 2
The term diabetes refers to a set of metabolic disorders that cause
hyper glycemia, or high blood sugar. The two primary reasons for blood
sugar to elevate  correspond to the two main kinds of diabetes: juvenile, or
type 1, diabetes, and adult-onset, or type 2, diabetes. The body puts insulin
into service in several ways; one of them involves converting sugars into
energy individua l cells can utilize to control their blood sugar  levels. The
absence or impairment of insulin release brings about serious health
problems. Type 1 diabetes  is caused by an insulin absence or deficiency, usually
coming from damage to the islets of Langerhans, which are the cells located
on the pancreas for producing insulin. While the cause of type 1 diabetes is
not fully understood, many facto rs, such as genetic predisposition and viral
infection, may play roles. One theory is that, combined with other factors,
childhood bouts  with pancreatitis are responsible for damaging those islet
cells of the pancreas responsib le for insulin production. Immune system
malfunction seems to also play a role due to islet cell antibod ies that are
universally found in type 1 diabetic patients. Again, this may be tied to a
present or past viral infection. Patients are usually diagnosed with the
disease, enter a short remission  period, but then lose islet cell function for
life. Type 1 diabetes  generally occurs in children and usually has no relation
to a patient’ s weight. Roughly 8 percent of diabetes cases in the United
States are of this kind, with somewhat increased percentages occurring in
Europe. Sympto ms of type 1 diabetes include increased urination and thirst
due to dehydration. Blurred visio n and weight loss (despite norm al appetite)are also common. Symptoms due to acute insulin deficiency include the
above health dif ficulties as well as nausea, vomiting, and insulin shock.4
Type 2 diabetes, in contrast to type 1, is not primarily a result of insulin
deficiency, but rather the body’ s inability to properly use the insulin
produced. In such patients, the islet cells function adequately, but only a
small amount of insulin actually is used by the cells to produce energy. Again, the cause of this problem is unclear; one theory that seems to be
supported by clinically observing the Gerson Therapy working  in diabetic
patients is that insulin receptors on individual cells can often become
obstructed by cholesterol. Other possible causes include genetic
predisposition. 5
Type 2 diabetic patients are quite frequently forty years of age or older
and overweight. Often accompanying this diabetic type are high blood
pressure and high blood cholesterol, symptoms found frequently with
obesity. The disease’ s symptoms are often more difficult to spot with type 2
patients, although increased thirst and urine output are sometimes noted. Chronic skin infections and reduced circulation to the extremities can also
be present.6
Conventional T reatment and Potential Complications of Diabetes
Management depends on the type of diabetes affecting an individual. Type 1 diabetes  is always managed by a combination of diet and insulin
injection. Insulin regimens, designed to supply a continuous though
fluctuating supply of insulin to the body, are self-administered by the
patient. Diet management, as recommended by the American Diabetes
Association, usually suggests that protein intake constitute 10 to 20 percent
of calori c intake, with fat no more than that same percentage for fats and
oils. The remaining percentage is to be balanced among complex
carbohydrates and other products, corresponding to the insulin intake of the
patient. This same diet regimen applies for type 2 patients, although weight loss
also becomes a frequent goal. There are a series of noninsulin drugs on the
market as well. Their functions range from increasing insulin production in
the islet cells to slowing carbohydrate absorption. Type 2 patie nts will, on
some occasions, also self-administer insulin injections.Diabetes management is almost always geared toward long-term
symptom contro l. Frequently, diet control is a difficult balancin g act as the
patient has to factor activity levels, different food products, metabolic
needs, potential insulin needs,  and other health factors into day-to-day
treatment. Despite conven tional medical treatment methods, a number of
complications still result, which  include eye and vision problems such as
cataract development, retinal damage, and glaucoma.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The adjusted medication levels are
generally maintained for nine to fourteen months. Supplemental
adjustments are often made based on the diagnostic blood work and other
diagnostic means. Note that this follow-up protocol differs significantly from the
information in Dr. Gerson’ s original book “A Cancer Therapy. ” Patients
must now be kept on higher dosages of the three main medications for
longer periods than in Dr. Gerso n’s day. When medications are reduced too
rapidly (such as scheduled in A Cancer Therapy),  patients often have
difficulties and experience a slowing of recovery or a recurrence of disease. For those special patients who have under gone chemotherapy before
undertaking the Gerson Therapy, following the instructions in this chapter
will ensure health improvement and potential recovery from disease. References for Chapter Fifteen
1
Morra, M. ; Potts, E. Choices: Realistic Alternatives in Cancer Treatment. New Y ork: A von Books, 1980, pp. 174, 175. 2
Moss, R. W Questioning Chemotherapy. Brooklyn, N. Y: Equinox Press,
1995, p. 173. 3
Bognar, D. Cancer: Increasing Your Odds for Survival. Alameda, Calif. :
Hunter House, 1998, p. 10. 4
Buckman, R. What You Really  Need to Know about Cancer. Baltimore:
The Johns Hopkins University Press, 1997, p. 9. 5Op. cit.,  Morra, M. ; Potts., E., p. 176. 6
Ibid. 7
Dollinger, M. ; Rosenbaum, E. H. ; Cable, G. Everyone’ s Guid e to Cancer
Therapy, rev. 3rd ed. Kansas City, Mo. : Andrews McMeel Publishing,
1997, p. 67. 8
Ludlum, D. B. “Therapeutic agents as potential carcinog ens. ” In
Chemical Carcinogenesis and Mutagenesis,  ed. by PL. Grover; C. S. Cooper, Berlin, Germany: Springer -Verlag, 1990, pp. 153-175. 9
Marselos, M. ; Vainio, H. “Carcinogenic properties of pharm aceutical
agents evaluated in the IARC monographs programme. ” Carcinogenesis. 12:1751–1766, 1991. 10
Houston, S. J., et al. “The influence of adjuvant chemotherapy on
outcome after relapse in patients with breast cancer. ” Proceedings of the
Annual Meeting of the American Society of Cancer Oncologists. 11:A108, 1992. 11
“Side glance: laboratory-bred mice. ” Journal of the National Cancer
Institute. 87:248, 1995. 12
Gerson
  Therapy Practitioner ’s Training Seminar Workbook. Bonita,
Calif. : The Gerson Institute, 1996. 13
Gerson, M. A Cance r Therapy: Results of Fifty Cases and The Cure of
Advanced Cancer by Diet Therapy:  A summary of thirty years of Clini cal
Experimentation. Bonita, Calif. : The Gerson Institute, 1999. OceanofPDF. comChapter Sixteen
MODIFIED THERAPY FOR SEVEREL Y WEAKENED CANCER
PATIENTS
From Montreal, Quebec, Canada, Joergon van Zsidy, M. D., N.<|eot_id|><|begin_of_text|>
Q: What is the typical duration for maintaining adjusted medication levels in the Gerson Therapy?,
A: Generally, adjusted medication levels are maintained for nine to fourteen months.
Q: What is the primary purpose of the Gerson Therapy for a weakened cancer patient?,
A: The primary purpose is to ensure health improvement and potential recovery from


talks. about Jesus. to Gentiles. ” I slowly nodded. After a few
seconds she simply shook her head, raised an eyebrow, and asked me what I
was going to wear. My father seeme d more concerned. One day he took me aside and said
very intently, “It’s the same God, isn’ t it. ”
I said, “Y es, Daddy. Of course it is. ”
I remember his looking at me sternly and saying pointedly, “Okay, I just
don’t want to hear anything about a dif ferent God. ”
No, it’ s decidedly not a dif ferent God. Permission granted. As I read the Course, I found  the concepts so fascinating that I naively
assumed my Christian friends must sit around and talk about things like
Christ, the Holy Spirit, and Jesus all the time. I figured I just didn’ t know
that because they didn’ t do it when I was in the room. Silly me. What I
came to realize was something quite different. Many Christians  I knew had
even more aversion to all that Chris tian terminology  than I had had. I was
simply ignorant of certain concepts; they were ambivalent about them. The Course  frees Jesus from  the grip of an institutional authority that
seeks to monopolize and ultimately constrict his identity. For some the
Course  deviates from Christian principles, while for others it explains them
in a way that makes sense for the first time. As it says in the Course, its
practitioners come from “all religions and no religion. ” They are simply
those who have heard the call for a higher, transformative love. I learned that many Christians as well as non-Christians are filled with a
lot of questions about Jesus. Reading the Course, I was learning some new
ideas, while some of my friends were unlearning old ones. I have seen
thousands of people over the years, both Christian and non-Christian, find
profound psych ological and spiritual value in A Course in Miracles. The
mystic Jesus is reflective of themes at the heart of all the great religions of
the world. He is not a divider into religious silos but rather a connector of
human hearts. A Course in Miracles  does not ask us to believe in God, or in Jesus. It
asks us to believe in each other. It argues that belief itself is meaningless,
but that experie nce is everything. Some believe A Course in Miracles  is a
work of genius created by a clinical psychology professor named Helen
Schucman at Columbia University in the 1960s and 1970s, while others
believe it was written by the Holy Spirit speaking through her. The power of
the Course  is expressed not through the identification of its author but in the
practice of its principles. I feel grateful that I came to the Course  with no previou s understanding
of who Jesus was or is. My mind was devoid of preconceived notions, andat no point during my more than four decades of studying it have I felt
called away from my own religion. What the Course  is askin g us to convert
is our hearts, and that is all. If anything, my study of A Course in Miracles
has connected me more deeply to the mystical roots of Judaism. This book is about the Jesus I know as a student of A Cours e in
Miracles. All the concepts you will read here are based on my
understanding of his teachings. Everyone has their own experience of A
Course in Miracles  and of its author. This is simply mine.<|eot_id|><|begin_of_text|>
Q: Who is the book dedicated to?,
A: Mickey Maudlin
Q: What is the author's understanding of Jesus?,
A: A mystic and universal force, not a personification of love
Q: What is the purpose of the Course in Miracles?,
A: To provide practical ways to apply universal spiritual concepts to daily life
Q: What is the author's initial reaction to the book A Course in Miracles?,
A: She was initially skeptical due to the traditional Christian language, but later found it to be a valuable resource for her own spiritual growth
Q: What is the author's perspective on the concept of Jesus?,
A: Jesus is a universal and mystical force, not a person, and is a guide to a higher state of consciousness and love.<|eot_id|><|begin_of_text|>Even the tiniest thought of forgiveness, of mercy, of love, can
change the trajectory of our lives. I learned at a seminar years ago a technique that I’ve passed on to many
others. We were told to look at people and silently say to them, “The love in
me salutes the love in you.” How often I’ve been in situations where I’ve
done that and seen extraordinary  changes. For all minds are joined. The vast
majority of data we receive is registered subconsciously. We can feel it
when we are being judged, and we can feel it when we are being  loved. Our
greatest power to effect change begins with our power to think differently. There is no greater preparation  for a meeting than to blast the room with
love before we get there. It changes the meeting because it changes you. How you show up in life—no t only what you do, but who you are—
determines in lar ge part the reactions of those around you. Love is the organizing principle of the universe. Just as the body
organically organizes itself, so does the universe when we allow it to. And
just as the body has a tremendous capacity to heal itself when something
has gone wrong, so does the rest of life. Miracles are the natural unfold ment of the universe, an expre ssion of
the Mind of God as every loving thought is followed by another loving
thought. “Mirac les are natural. When they do not occur something has gone
wrong”* (T-3). What has “gone wrong” is a wrong-minded thought—that
is, a loveless one. But God’ s universe is like a GPS. As soon as we take a
wrong turn, the GPS simply recalculates our path. That recalculation, that
return to right-minded thinking when the heart has been closed, is called the
Atonement. The world is moving in a dangerous direction because our
collective thoug ht patterns are infused with irreverence. This is the century
to turn things around. This will be a century of miracles, if we so choose. As someone whose mind has been purified of all ego thought, Jesus has
become one with the Atonement. In calling on him we are reaching for
divine correctio n: the thought, the feeling, the situation that will free usfrom the ego’s grip. He is a portal to a different world because he is a portal
to a dif ferent kind of thought. He cann ot do for us, however, what he cannot do through us. Without
our willingness, the miracle cannot occur. When we are willing to forgive,
be merciful, be gentle, be kind, then we are allowing our lives to be
channels for his appearance. And when he appears the world is made new. Thinking of ourselves as vesse ls through which God is trying  to express
Himself, the birth of Christ begins to make sense on a psychological and
emotional level. The light Jesus brings to the world is the light he brings to
your world. When we are more compassionate, more forgiving, then our
lives begin to change. So often we’re busy searching for an answer to a problem, unaw are that
the answer begins with us—with  the way we’re speaking to others, thinking
of others, or behaving toward others. The solution to whatever problem
confronts us is always available within the ethers of an unlimited universe,
simply blocked when our hearts are closed. Love in our hearts—and most
important, expressed in our behavior—attracts help, respect, and
willingness to help us when we need it. When our hearts are closed, we
deflect the miracles we desperately need and long for. I remem ber years ago when I would sit in a therapist’ s office
complaining about how hard it was for me to attract support in my office. So much  time and money I spent trying to analyze what had happened in
my childhood to create the pattern I constantly reenacted. If only even one
therapist had thought to ask me, “Can we look at how you behave toward
those who are trying to support you? Do you realize that in your pain you
close your heart to others? You are responsible for your effects in life. Your
childhood is not an excuse; no matter where you got the problem, it’s yours
now, and you are responsible for it. No matter what happened in your past,
the miracle lies in who you choose to be now.” It wasn’ t analysis of the
problem that freed me, it was a prayer for a miracle: “Dear God, where I am
harsh, please make me gentle.”
How profound that love truly is the Answer. Salvation itself isn’t
complicated, and perhaps that’s the reason we so often ignore it. We think it
can’t be that easy, that the answers to our problems must surely be more
complicated than simply choosing love. Yet “complexity is of the ego”* (T-
310). The truth is very simple, really. If a child is hungry, you feed them. Voilà.Choosing love is not what’ s difficult; what’ s difficult is getting


your body will become nor-mal again. 8. Keep your conscious mind busy with the expectation of the best,
and your subconscious will faithfully reproduce your habitual
thinking. 9. Imagine the happy ending or solution to your problem, feel the
thrill of accomplishment, and what you imagine and feel will be
accepted   by your subconscious mind and bring it to pass. 50  4
Mental Healings in Ancient Times
Down through the ages men of all nations have somehow
instinctively believed that somewhere there resided a healing  power
which could restore to normal the functions and sensa-tions of man’s
body. They believed that this strange power could be invoked under
certain conditions, and that the alleviation of human suffering would
follow. The history of all nations presents testimony in support of this
belief. In the early history of the world the power of secretly in-f luencing
men for good or evil, including the healing of the sick, was said to be
possessed by the priests and holy men of all nations. Healing of the
sick was supposed to be a power derived directly by them f rom God,
and the procedures and processes of healing varied throughout th e
world. The healing processes took the form of supplications to  God
attended by various cere-monies, such as the laying on of hands,
incantations, the applica-tion of amulets, talismans, rings, r elics, and
images. For example, in the religions of antiquity priests in the anci ent
temples gave drugs to the patient and practiced hypnotic sugg estions
prior to the patient’s sleep, telling him that the gods would vis it him in
his sleep and heal him. Many healings fol-lowed. Obviously, all th is
was the work of potent suggestions to the subconscious mind. After the performance of certain mysterious rites, the de-vot ees of
Hecate would see the goddess during sleep, provided that before going
to sleep they had prayed to her according to weird and fantas tic
instructions. They were told to mix lizards with resin, frankincense, and myrrh,
and pound all this together in the open air under the crescent m oon. Healings were reported in many cases following this grotesque
procedure. 51  It is obvious that these strange procedures, as mentioned in the
illustrations given, favored suggestion and acceptance by the
subconscious mind of these people by making a powerful app eal to
their imagination. Actually, in all these healings, the sub-conscious mind of the subject
was the healer. In all ages unofficial healers have obtained remarkable re-sults in
cases where authorized medical skill has failed. This gives  cause for
thought. How do these healers in all parts of the world effect t heir
cures? The answer to all these healings is due to the blind beli ef of the
sick person, which released the healing power resident in his
subconscious mind. Many of the remedies andmethods employed
were rather strange and fantastic which fired the imagination of the
patients, causing an aroused emo-tional state. This state of mind
facilitated the suggestion of health, and was accepted both by t he
conscious and subconscious mind of the sick. This will be elabor ated
on further in the next chapter. • Biblical accounts on the use of the subconscious powers
What things soever ye desire, when ye pray believe that ye re ceive
them, and ye shall have them. MARK 11:24. Note the difference in tenses. The inspired writer tells us to believe
and accept as true the fact that our desire has already b een
accomplished and fulfilled, that it is already completed, and t hat its
realization will follow as a thing in the future. The success of this technique depends on the confident conviction
that the thought, the idea, the picture is already a fact in mind. In or der
for anything to have substance in the realm of mind, it must be
thought of as actually existing there. Here in a few cryptic words is a concise and specific di rec-tion for
making use of the creative power of thought by im-pressing up on the
subconscious the particular thing, which you desire. Your thought,
idea, plan, or purpose is as real on its own plane as your ha nd or your
 52  heart. In following the Biblical tech-nique, you completely elim inate
from your mind all considera-tion of conditions, circumstances, or
anything, which might im-ply adverse contingencies. You are planting
a seed (concept) in the mind, which, if you leave it undisturbed, w ill
infallibly germinate into external fruition. The prime condition, which Jesus insisted upon, was faith. Over an d
over again you read in the Bible, According to your faith is it done
unto you. If you plant certain types of seeds in the ground, you have faith t hey
will grow after their kind. This is the way of seeds, and trus ting the
laws of growth and agricul-ture, you know that the seeds will come
forth after their kind. Faith as mentioned in the Bible is a wa y of
thinking, an attitude of mind, an inner certitude, knowing that the ide a
you fully accept in your conscious mind will be embodied in your sub-
conscious mind and made manifest. Faith is, in a sense, accept- ing as
true what your reason and senses deny, i.e., a shutting out of the litt le,
rational, analytical, conscious mind and embracing an attitude of
complete reliance on the inner power of your subconscious mind. A classical instance of Bible technique is recorded in MA TTHEW
9:28-30. And when he was come into the house, the blind men came to
him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. Then touched he their eyes, sayi ng,
according to your faith be it unto you. And their eyes were opened ;
and Jesus straitly charged them, saying, see that no man know it. In the words according to your faith be it unto you, you can see that
Jesus was actually appealing to the co-operation of the sub conscious
mind of the blind men. Their faith was their great expectancy, t heir
inner feeling, their inner conviction that something miraculous w ould
happen, and that their prayer would be answered, and it was. T his is
the time-honored technique of healing, utilized alike by all heal ing
groups throughout the world regardless of religious affiliation. In the words see that no man know it, Jesus enjoins the newly
healed
 53  patients not to discuss their healing because they might be subjected
to the skeptical and derogatory criticisms of the unbeliev ing. This
might tend to undo the benefits they had received at the hand of Jes us
by depositing thoughts of fear, doubt, and anxiety in the subconsci ous
mind... for with authority and power he commandeth the un-clean
spirits, and they came out. LUKE 4:36. When the sick came to Jesus to be healed, they were healed by t heir
faith together with his faith and understanding of the healing pow er of
the subconscious mind. Whatever he decreed, he felt inwardly to b e
true. He and the people needing help were in the one universal
subjective mind, and his silent inner know-ing and conviction of the
healing power changed the negative destructive patterns in the
patients’ subconscious. The resultant healings were the au tomatic
response to the internal mental change. His command was his app eal
to the subconscious mind of the patients plus his awareness,  feeling,
and absolute trust in the response of the subconscious mind to t he
words which he spoke with authority. • Miracles at various shrines throughout the world
It is an established fact that cures have taken place at various shri nes
throughout the world, such as in Japan, India, Europe, and America. I
have visited several of the famous shrines in Japan. At the  world
famous shrine called Diabutsu is a gigantic divinity of bronze where
Buddha is seated with folded hands, and the head is inclined in an
attitude of profound contemplative ecstasy. It is 42 feet in height and
is called the great Buddha. Here I saw young and old making offerings at its feet. Money, f ruit,
rice, and oranges were offered. Candles were lit, incense was  burned,
and prayers of petition recited. The guide explained the chant of a young girl as she mur-mured a
prayer, bowed low, and placed two oranges as an offer-ing. She als o
lit a candle. He said she had lost her voice, and it was res tored at the
shrine. She was thanking Buddha for restor-ing her voice. She had t he
simple faith that Buddha would give her back her singing voice if  she
 54  followed a certain ritual, fasted, and made certain offerings. Al l this
helped to kindle faith and expectancy, resulting in a conditioning of
her mind to the point of belief. Her subconscious mind responded t o
her belief. To illustrate further the power of imagination and blind beli ef I will
relate the case of a relative of mine who had tuber-culosis. H is lungs
were badly diseased. His son decided to heal his father. He