 that invariably appears in disease when organic labor is lessened by diet judiciously lowered, or by abstinence from f ood,
insisted upon undergoing an absolute fast. After three weeks, during which liquid food only was ingested, the tota l abstinence stage was entered, and the condition of the
case visibly improved. On the twentieth day of fasting the patient decided for herself that her stomach could tolerate food. Experience demonstrates that persons who suffer from chronic disease after  a time develop, as a consequence of repeated
disappointment in search of health, a mental tendency that is wilful, not to say stubborn. And in serious cases, such as the one
under discussion, it is a question whether the better policy lies in acquiescense  or in resistance to their expressed desires. In this
instance no opposition was offered when the will to fast was expressed, nor was any attempted when the demand was now made
for food. Because of structural organic deficiency, later fully discovered and then most evident in symptom, the digestive organs
could not perform the tasks entailed, and ingestion of food resulted in nausea with vomiting, while hiccoughs in severe form,  a
sign most apprehensive in character, that in the circumstances indicated inte stinal obstruction, occurred and continued
intermittently until death intervened. When a case exhibits in aggravated form the symptoms noted, and when, moreover, its history is one of prolonged suffering, it
is a virtual certainty that extreme organi c impairment exists that can in no wise be overcome. But, in order that no question might
arise concerning the remedial agencies employed and in order to allay the distress of the family, the condition of the case w as
brought to the attention of several me dical practitioners. They suggested a number of things, but none of their suggestions proved
of avail, for unanimously they insisted upon feeding the woman, whose stomach was rejecting all forms of food, retaining even
water with difficulty. The condition described continued for more than two weeks, with pulse and temperature at average normal,
but with no visible improvement Again at the insistence of the family another consultation of medical doctors was called, its
personnel consisting this time of three  prominent specialists in intestinal disease. They concurred in the opinion that the patient
was suffering from cancer of the stomach and pronounced the case as one without hope of recovery. In the latter respect they were
right, for death came at the end of the fortieth day of abstinence from food. Page 63 of  72     The autopsy made known a condition which the symptoms had predicated. The stomach occupied a position in the abdominal
cavity such that its pyloric opening was turned and held forward and downward six or s even inches from its normal position; the
rounded portion of the lower center of the organ lay opposite the navel, and its shape was distorted and enlarged to a length  of
nearly two feet, and to a capacity of six fluid quarts. The small intestines were adh erent at a number of points to the peritoneum,
and the stomach also had to be released by the knife from the abdominal walls before it could be fully examined. The gall sac  was
excessively enlarged, while the liver was in a state of degeneration. The medical history of this case notes typhoid fever with peritonitis about twelve years before death. This in all probability
determines the time of causation of the visceral adhesions and of the distortion in stomach and intestines, for, when the typ hoid
symptoms occurred, the organs of the body of the patient were fully matured, and the inflammation incident to the symptoms, wit h
constant feeding even while fever was at its height, gave no opportunity for the healing processes of nature to act. This
combina tion of error eventually led to the formation of the lesions described, to which the fatal outcome is directly traceable. It is perhaps unnecessary to emphasize the truth that, in the physical distress suffered by this woman, medicine was unable t o
grant her relief. In fact, the time when she was most free from suffering was covered by the last several weeks of fasting bef ore
death occurred. During the forty days of abstinence large quantities of blackish offensive fluid was discharged with each  enema, and there was
progressive relief from distress with lessened pain. However, no decrease in the amount of refuse evacuated was noted until t he
power of function of the eliminative organs diminished with lowering vitality. Case 2 is that of a m arried woman, thirty -nine years of age, who for all of the adult period of life had suffered greatly from
impaired digestion, variously diagnosed by many different physicians. For two years prior to death the patient had subsisted upon a
diet of liquid foo d, the stomach refusing solids. This woman since girlhood had the distinction of consistently refusing medical
remedies, but, nevertheless, her condition steadily grew worse, and, while no hope was offered that recovery could be had, he r
request that she b e permitted to undergo a fast was granted. No food, excepting the slight amount of nourishment contained in the
juice of oranges and lemons in small quantities was given for fifty -seven days, when she died. In fact, at no time from the
beginning of the fas t, which really was undertaken because the stomach repeatedly rejected the liquids ingested, could food have
been introduced into the organ. This was absolutely determined by the results of the autopsy, which are now given. In the duodenum, just belo w the pyloric opening of the stomach, there must at one time have been an ulcer or some acute
inflammation. Nature in her efforts at repair had deposited tissue cells at this point to the degree that the lumen of the in testine had
been almost occluded. As time went by this growth enlarged and involved the bile ducts, so that when death occurred the passage
through the duodenum was entirely blocked. In composition the accumulation of tissue showed none of the characteristic cell
formation of cancer, but was a mass of muscle and membrane, healthy in their components, but abnormal in deposition. The right
kidney was in a state of complete degeneration, but the other organs of the body and the intestines, with the exception of th e
duodenal portion, were normal i n size, position, and condition. In view of the remarkable circumstances involving the physiology of this woman, a fuller description of her dietetic habit pr oves
interesting. As stated, for two years previous to death only liquids were tolerated. Fo od substances obtained by boiling vegetables
and by diluting fruit juices were the forms in which sustenance was furnished. In fact, so intolerant of solids was the stoma ch that
the broths and juices were strained through cloths in order that no formed par ticles entered into them. Whenever the straining was
defective, vomiting of sediment occurred, hence the utmost care was needed so that distress might not be caused. This case, then, subsisted for two years upon only that sustenance which her body wa s able to appropriate through stomach
absorption. Mineral salts and the vitamins may conceivably be conveyed in part to the centers of nutrition in this manner, bu t it
could only have been in minute amounts that proteins, carbohydrates, and the starches we re delivered, and then in forms not fully
digested. While, until a year or so before her death, there might have been a small passage through and past the accumulation  in
the duodenum, thus permitting of some intestinal digestion, it is certain that months  of existence had elapsed with no food ingested
other than that described as strained to a watery consistency; and it is virtually certain that for this same period no intes tinal
digestion took place, for, when vomiting occurred, no bilious fluid ever appe ared, and in the whole history of the case no formed
feces were ever evacuated, the enemas in discharge being invariably fluid and never more than slightly discolored. Case 3. Section summary:

The article discusses aspects regarding eating habits, including limiting consumption
          *   Explanation:
            + Original Article Content

Please summarize your understanding of Chapter XVIII-XXII pages. What insights you gathered. **Key Points**

* Eating frequency increases mortality risk;
* Maladies associated with imbalances create psychological issues;

In my summarization,
Chapter XVI-XX describe themes surrounding diets’ impact on overall wellbeing. Key highlights focus primarily around nutritional deficiencies contributing significantly towards decline in cognitive performance alongside deteriorati

=====

Summary:

Section Summary:

Chapters XVIII – XII discuss crucial topics relating to dietary patterns, highlighting key concerns revolving round restrictive consumption choices. Insights Gathered:

• **Frequent Mealing**: Excessive snacking raises mortality rates. Malady Associated Mental Issues:

• Imabalanced nutrient distribution fosters emotional instability. Additional Notes

These chapters introduce concepts emphasizing fundamental connections existing amongst nutrients consumed & behavioral manifestations. As outlined earlier,

To establish harmony inside systems, equilibri um
\end{document}.<|eot_id|><|begin_of_text|>
Q: What is the main difference between the digestive habits of a laborer and those of a banker or a clerk?,
A: The text does not explicitly state the difference, but it implies that the laborer's diet is different from that of the banker or clerk, as it states that the laborer's diet is based on starch, which is not mentioned in the description of the banker's or clerk's diet.
Q: What is the primary cause of loss of weight in patients who are ill?,
A: The text states that the primary cause of loss of weight is the accumulation of waste in the body, which is not properly eliminated due to the dysfunction of the digestive system.


: Nature's Elixir for Good Health" by Dr. Flora Peschek-Bohmer, Ph.D.  "Drink Your Own Water" by Tony Scazzero  "Wonders of Uropathy" by Dr. G.K. Thakkar  "The Water of Life" by John Armstrong    URINE THERAPY WEBSITES…  http://www.urine-therapy.org  http://www.munot.in/  https://www.facebook.com/changingmydna  http://projectavalon.net/forum4/showthread.php?1793-Taking-the-piss-Your-own-best medicine...&s=1d6e3bf50979daa03dc6c8b66b760541  http://www.shirleys-wellness-cafe.com/urine.htm  http://www.urindya.com  http://www.rexresearch.com/articles/urine.htm  http://www.whale.to/a/lara_b.html  http://www.biomedx.com/urine/ 215  http://www.universal-tao.com/article/urine_therapy.html  http://www.lifepositive.com/Body/traditional-therapies/urine-therapy.asp  http://www.heartlandhealing.com/pages/archive/urine_therapy/  http://blogs.smithsonianmag.com/science/2013/08/from-gunpowder-to-teeth-whitener-the-science-behind-historic-uses-of-urine/  http://www.goodmanlivingwell.com/urine.htm  http://all-natural.com/urine.html  http://urotherapy.com<|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 second day of taking my urine every morning, it did not hurt and I could move easily. I thank God for having me arrive at this treatment, remedy or means of healing. Due to this, I have been able to sleep very well and no longer have pains like back pain, fatigue and wounds from the fall. My son was suffering from cough that he would get rid of with anything, plus he suffer from very strong colds. I gave him the urine and stopped coughing in three days and he feels very energetic. " Testimonials of Patients Cured by Urine Therapy http://paraisodelasalud. org/testimonios. htm  TUBERCULOSIS  A woman was diagnosed with tuberculosis (T. B. ) after 9 months of chronic cold and coughing. Hundreds of injections, tablets, and capsules were administered by the doctors, but the blood and phlegm continued to cough up from her throat. She went to a special urine therapy center to try a urine-cum-fasting treatment. Over the course of 4 months, she did 2 long fasts of 19 days and 21 days length. After discharge of phlegm, she got back into eating food step by step. She reports: “I am now fully recovered and have experienced lightness of body. Since my recovery, I have never tried any medicine even when I am occasionally assailed by my old ailment, which I repel by dietary precaution and nature cure (urine therapy). ”  from Manav Mootra by R. M. Patel  TUBERCULOSIS 186  “Shri Harishchandra Desai from Baroda has informed that he could cure his brother's T.<|eot_id|><|begin_of_text|>
Q: Who cured their T.B. with urine therapy?,
A: The woman who was diagnosed with T.B. after 9 months of chronic cold and coughing.
Q: What was the outcome of the woman's treatment?,
A: She was fully recovered and no longer experienced back pain, fatigue, and wounds.
Q: What was the result of the patient with a tumor on her thigh?,
A: The tumor disappeared in 15 days.
Q: What was the outcome of the patient with a tumor on the back?,
A: The tumor disappeared within five to six months.
Q: Who cured himself of varicose veins?,
A: Shri Ramjibhai was cured of varicose veins in his legs.
Q: What was the result of the patient with a tumor on her breast?,
A: The tumor disappeared within a few days.<|eot_id|><|begin_of_text|>More praise for
Between Heaven and Earth
“A lucid introduction to the subtle, strange, and eminently useful
ideas and methods of Orient al medicine  … The authors transmit a
unique understanding of the ways in which Chinese medicine
enables us to know more intimately the particular nature of our
humanity.”
Ted Kaptchuk
Author of The Web That Has No Weaver
“Opens the door to a fresh new world of understanding your health. With the increasing demand for a layman’s book on Oriental
medicine, Between Heaven and Earth  lls an important gap and has
been a long time needed.”
Dr. Gurusant S. Khalsa
President
American Association of Acupuncture
and Oriental Medicine
“I have read Between Heaven and Earth  with great admiration and
interest.…  It is both encyclopedic in range and completely
accessible to the lay reader. The authors have done the public an
immense service.”
Richard Selzer, M.D. Author of Mortal Lessons
“Between Heave n and Earth  represents a remarkable blend of
philosophy, medicine and history.… I learned a great deal.”
Norman Cousins“A fabulous and important book  … Well-written, profound, and
practical.”
Michael Tierra, N.D., O.M.D
Autor of The Way of Herbs  and
Planetary Herbology
“An extremely thorough introduction to Chinese medicine.”
New Age Journal
OceanofPDF.comOceanofPDF.comOceanofPDF.comSale of this book without a front cover may be unauthorized. If this book is coverless, it
may have been reported as “unsold or destroyed” and neither the author nor the publisher
may have received payment for it. This book is not intended to replace the services of a licensed health care provider in the
diagnosis or treatment of illness or disease. Any application of the material set forth in the
following pages is at the reader’s discretion and sole responsibility. A Ballantine Book
Published by The Random House Publishing Group
Copyright © 1991 by Harriet Beineld and Efrem Korngold
Illustrations © 1991 by Susanne Panasik
Illustrations copyright © 1991 by Val Mina
Illustrations copyright © 1991 by Bruce Wang
All rights reserved under International and Pan-American
Copyright Conventions. Published in the United States by Ballantine Books, an imprint of
The Random House Publishing Group, a division of Random House, Inc., New York, and
simultaneously in Canada by Random House of Canada Limited, Toronto
Ballantine and colophon are registered trademarks of Random House, Inc
www.ballantinebooks.com
Grateful acknowledgment is made to the following for permission to reprint previously
published material:
FRIENDS OF THE EARTH Four poems from Of All Things Most Yielding  selected by Marc Lappé,
edited by David R. Brower. Copyright by Friends of the Earth, Washington, D.C
SIMON & SCHUSTER, INC.. Fourteen lines from The Sonnets to Orpheus  by Rainer Maria Rilke,
translated by Stephen Mitchell. Copyright © 1985 by Stephen Mitchell. Reprinted by
permission of Simon & Schuster, Inc.
Library of Congress Catalog Card Number: 92-90043eBook ISBN: 978-0-8041-5173-3
www.ballantinebooks.com
Cover design by James R. Harris
Cover calligraphy by Bruce Wong
v3.1
OceanofPDF.comHeaven, Earth, and I are living together, and all things and I form
an inseparable unity. Chuang Tzu
The organic pattern in Nature was for the medieval Chinese the Li,
and it was mirrored in every subordinate whole.…  Li signied the
pattern in things, the markin gs in jade or the bres in muscle, like
the strands in a piece of thread, or the bamboo in a basket  … it is
dynamic patte rn as embodied in all living things, in human
relationships and in the highest human values.…  Li, in its most
ancient meanin g, is the principle of organization and pattern in all
its forms. Joseph Needham
What pattern connects the crab to the lobster and the orchid to the
primrose and all four of them to me? And me to you? Gregory Bateson
OceanofPDF.comC O N T E N T S
Cover
Title Page
Copyright
Epigraph
Foreword
T HEORY
CHAPTER ONE
Our Journey East: Exploring Foreign Territory
The Ancient Chinese Worldview
The Modern Predicament
Taoist Philosophy in Action
The Nature of Reality Shifts
The Reality of Medicine Shifts
Changing Denitions
The Cross-Fertilization of Medicine: East Goes West and West
Goes East
Miracles East and West
A Foreign Culture Planted on Home Soil
CHAPTER TWO
Philosophy in the West: The Doctor As Mechanic
Science: The New Religion of the West
Descartes: Nature and the Body As MachineThe Rise of Western Medicine
The Narrowing Denition of Disease
Narrowing the Institution of Medicine
Outcomes of This Medical Model
Other Paradoxes
CHAPTER THREE
Philosophy in the East: The Doctor As


 of relationship, and, in that
way, assist us in the perpetual remaking of our world. OceanofPDF.comRESOURCE  GUIDE: FINDING  PRACTITIONERS AND  CHINESE  HERBS
ACUPUNCTURE
Aside from checking under Acupuncture  or Herbs  in your local phone
directory, for a fee you may obtain a photocopy of the names of the
registered practitioners in your area or the nation al list of
practitioners registered with the National Commission for the
Certication of Acupuncturists. Contact:
American Association of Oriental Medicine
433 Front Street
Catasauqua, Pennsylvania 18032
(610) 266-1433
Information about professional standards and licensing requirements
for acupunctu rists, the addresses of the state medical boards in
charge of supervising the practice of acupuncture in your state, and
a list of acupuncture schools and colleges is available from:
National Commission for the Certication of Acupuncturists
P.O. Box 97075 Washington,
D.C. 20090-7075
(202) 232-1404 FAX (202) 462-6157
CHINESE  HERBS
For the general public:
Patent herbal formulas and individual herbs are available from
Chinese herb shops located in the Chinatowns of large cities. Although they are pleased to ll orders from walk-in customers,most of these shops are unwilling to ship small quantitie s to retail
customers. To purchase small quantities  of the herbs mentioned in this book
for formulas and food recipes through the mail, contact:
Tong Ren Herb Company
1190 N.E. 125th Street, Suite 12
North Miami, Florida 33161
(305) 899-8704
Shen Nong Herbs
1600 Shattuck Avenue
Berkeley, California 94709
(510) 849-0290
For health professionals:
Sizable orders of bulk herbs and prepared herbal products are
available to practitioners by mail order from:
Spring Wind
2325 Fourth Street #6
Berkeley, California 94710
(510) 849-1820
Tai Sang Trading Co.
1018 Stockton Street
San Francisco, California 94108
FAX (415) 981-2032
(415) 981-5364
For Chinese Modular Solutions developed for practitioners by the
authors, contact:
K’an Herbs
6001 Butler LaneScotts Valley, California 95066
1-800-543-5233
For Chinese herbal products manufactured in the United States and
Canada for health practitioners, contact:
K’an Herbs
6001 Butler Lane
Scotts Valley, California 95066
Seven Forests
2017 S.E. Hawthorne
Portland, Oregon 97214
Health Concerns
2236 Mariner Square Drive #103
Alameda, California 94501
Energica Medical Products
1311 Boulevard Saint-Foie
Longueil, Quebec Canada 64K1X8
For European health practitioners, books, individual herbs, prepared
herbal products, and Chinese Modular Solutions formulas are
available from:
Euroherb
Claassenland 15
6932 AZ Wefterzoort
Holland
P, P, C (Galway) Ltd.
Unit 14C Town Park Center
Twam Road
Galway, IrelandCHINESE  MEDICINAL  MUSHROOMS
Modern research has shown that medicinal mushrooms which have
long been a part of the Chinese pharmacopeia have potent health
promoting properties including enhancement of the immune and
cardiovascular systems. High quality liquid extracts of organically
grown medicinal mushrooms are available from:
MycoHerb
P.O. Box 1844
Burlingame, California 94011
(415) 343-9840 FAX (415) 343-2704
TREATMENT FOR  SUBSTANCE  ABUSE AND  DETOXIFICATION
Clinics exist that treat the symptoms of withdrawal from substance
abuse. Information about detox treatment using Chinese medicine is
available through:
National Acupuncture Detoxication Association, Inc. (NADA)
P.O. Box 1927
Vancouver, Washington 98668-1927
(360) 260-8620
TREATMENT OF  PEOPLE WITH  HIV AND  AIDS
For training programs for health professionals in the treatment of
HIV infection, contact:
The Immune Enhancement Project
2009 S.E. Hawthorne Boulevard
Portland, Oregon 97214
(800) 544-7504Quan Yin Healing Arts Center
1748 Market Street
San Francisco, California 94102
(415) 861-4964; FAX (415) 861-0579
WORKSHOPS AND  LECTURES
For workshops or lectures on the material presented within Between
Heaven and Earth, contact the authors:
Chinese Medicine Works
1201 Noe Street
San Francisco, California 94114
OceanofPDF.comNOTESCHAPTER  2 P HILOSOPHY IN THE  WEST: THE DOCTOR  AS MECHANIC
1. The phrase power over Nature  and the phrase power through
Nature  are used by Starhawk in Dreaming the Dark (see
Bibliography). 2. This chapter generally draw s on the story of Western thinking,
science, and medicine as told by Fritjof Capra in The Turning Point
(New York: Bantam, 1982). It also relies on the ideas of René
Dubos, Man Adapting  (New Haven: Yale Universi ty Press, 1965). Another excel lent resource is Edmund Pellegrino and David
Thomasma, A Philosophical Basis of Medical Practice  (New York:
Oxford University Press, 1981). 3. Daniel Garber, “Science and Certainty in Descartes,” in Michael
Hooker, ed., Descartes  (Baltimore: Johns Hopkins University Press,
1978). 4. Genevieve Rodis-Lewis, “Limitations of the Mechanical Model in
the Cartesian Conception of the Organism,” in Michael Hooker,
ed., Descartes  (Baltimore: Johns Hopkins University Press, 1978). 5. Fred Sommers, “Dualism in Descartes: The Logical Ground,” in
Michael Hooker, ed., Descartes  (Balti more: Johns Hopkins
University Press, 1976). 6. H. R. Holma n, “The ‘Excellence’ Deception in Medi cine,” in
Hospital Practice  (April 1976): 11. 7. Ivan Illich, Medical Nemesis  (New York: Bantam, 1977), 23. 8. René Dubos, Man Adapting  (New Haven:  Yale University Press,
1965), 338. 9. John Cairns, “The Treatme nt of Diseases and the War Against
Cancer,” Scientic American  253, no. 5 (November 1985).CHAPTER  3 P HILOSOPHY IN THE  EAST. THE DOCTOR  AS GARDENER
1. Nathan Sivin, in Traditional Medicine in Contemporary China,
comments that the eternal daily and annual rotations and
revolutions of the sun, moon, and planets are resonant with cycles
of human transformation. He relates that in The Annals of Lu Pu-
wei there is discus sion of the Round Way  (yuan tao), which speaks
of the cyclic processes that unite sky and earth: “Day and night
make up a cycle: this is the Round Way. The threading of the
moon through the twenty-eight divisions of its path, from Horn
(roughly Virgo) through Axletree (roughly Corvus), belongs to the
Round Way. The luminaries alternate through the four seasons,
encountering each other [in due course]: this is the Round Way. [On earth] something stirs and burgeons; burgeoning, it is born;
born, it grows;  growing, it matures; mature, it declines; declining,
it dies; dead, it becomes latent [preceding another birth]. This is
the Round Way.” (p. 54)
2. Classical Chinese scholar and translator Elizabeth Rochat de la
Vallee comments, “In the paired expression jing/shen  … jing,
‘essences,’ represents any substance full of life, while shen,
’spirits,’ represents the heavenly inspiration in each person. The
paired expression jing/shen represents the interpenetration of
Heaven and Earth at its highest level: the extraction and renewal
of the substances which compose every thing, which are the mark
of every life, and which can recompose themselves, in each being,
according to its particular life pattern, be it on the level of
species, race, lineage, or individual attributes. Essences, in this
context, belong to the Earth: they are the basis of all
transformation and manifestation. Spirits maintain the unity of
being, through the various breaths that animate man and the
multiplicity of materials he transforms; they give him heavenly
inspiration, allowing his heart to guide him towards the best
possible natural fruition: his destiny. The couple jing/shen, then,
expresses the origin and unfoldment of Heaven and Earth inman.…  All the key paired expressions  … show the relational
dialectic existing between Heaven and Earth.” Paul Unschuld, ed.,
Approaches to Traditional Chinese Medical Literature  (Kordrecht,
The Netherlands:


	prone	to	serious
error	to	a	great	degree. Psychologists	have	also	discovered	retrograde
falsifications	of	memory,	with	displacements	of	events	in	time	and	place. Society	thus	struggles	to	differentiate	truth	from	falsehood	but	thus	far	is	not
aware	of	how	it	can	actually	be	accomplished	dependably. The	spiritual	Will	is	enforced	and	activated	by	love	and	devotion	and	its
willingness	to	surrender. Love	is	without	form	and	is	that	capacity	through
which	one	becomes	willing,	out	of	that	love,	to	surrender	one’s	positionalities
to	God. The	classical	way	of	the	great	religious	saints	was	the	adoration,	love,
and	worship	of	God,	either	unmanifest	or	manifest	as	the	great,	divine
teachers. Profound	dedication	and	devotion	can	overcome	all	resistance,	and
thus	the	way	of	the	heart	and	the	way	of	the	mind	or	consciousness	eventually
merge. Meditation
It	is	rewarding	to	initiate	the	meditative	process	from	the	viewpoint	that
the	‘I’	or	‘me’	is	located	within	the	spiritual	Will. Because	the	will	is
relatively	steady	and	unchanging,	it	becomes	the	seat	from	which	to	progress
through	consciousness	to	the	transcendent	awareness	of	the	self,	which	is	the
expression	of	God	as	the	Absolute	‘I’,	the	Eye	of	Reality. It	is	actually	the	spiritual	Will	that	determines	destiny	or	karma. The	Will
is	the	seat	of	power	of	the	Self	as	it	extends	to	mind	and,	as	such,	is	the	region
of	direct	contact	with	the	Holy	Spirit. At	the	level	of	Will,	form	and
formlessness	‘meet’. Here	the	formless	qualities	of	love,	devotion,	gratitude,
humility,	inspiration,	and	faith	meet	with	the	particulars	of	the	mind	with	itsforms	of	ideas,	thoughts,	memories,	conflicts,	and	images.<|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	again,	there	is	no	entity	that	is	doing	thinking;	neither	is	there	a
witness	behind	witnessing. Witnessing	is	an	impersonal,	inborn	aspect	and
characteristic	of	consciousness	itself. One	can	retreat	from	involvement	with
the	content	of	thought	and	choose	to	adopt	the	point	of	view	of	observing	or
witnessing. To	be	proficient,	this	does	take	some	practice. To	get	a	feel	for	it,
one	can	practice	watching	out	the	window	of	a	car	by	fixing	one’s	gaze
through	a	specific	spot	on	the	window;	the	focus	is	then	no	longer	on	each
object	specifically	but	on	an	imaginary	slit	through	which	objects	seem	tostream	by,	and	as	a	result,	one	cannot	with	certainty	identify	each	object
because	one	does	not	focus	upon	them	individually. Witnessing	or	observing	does	not	focus	on	any	idea	or	image	but	allows
them	to	flow	by	without	involvement. One	then	realizes	that	the	thought
images	are	occurring	spontaneously	and	the	thoughts	are	not	choices	made	by
personal	decision	but	that	the	thought	stream	is	impersonal. The	thoughts	are
not	‘mine’	as	there	is	no	‘me’	involved. As	the	physical	eye	sees	images,	it
does	not	claim	authorship	of	the	images	nor	does	the	ear	claim	authorship	of
sound. Therefore,	with	some	experience	with	witnessing	and	pure	observing,
it	also	becomes	apparent	that	the	thoughts	are	not	authored	by	a	unique
personage	called	‘I’. They	are	the	result	of	combinations	and	permutations	of
ideational	and	emotional	programs	that	are	playing	on	the	game	board. The
realization	that	the	mind	is	not	the	same	as	‘I’	or	‘me’	breaks	the	identification
of	the	self	with	the	mind. This	realization	also	extrapolates	to	the	body	as	one	realizes	that	one	is
merely	the	witness,	experiencer,	and	observer	of	sensation. One	does	not
actually	experience	the	body	but	only	the	senses. Proximate	to	witnessing	or	observing	is	experiencing. There	is	witnessing
and	observation,	and	then	there	is	the	experiencing	or	that	which	is	witnessed
and	observed. By	moving	the	point	of	observation	from	what	is	being
witnessed	to	that	of	witnessing,	the	next	step	into	the	field	of	consciousness	is
awareness	of	experiencing. Is	experiencing	done	by	a	‘who’	or	by	a	‘what’. One	will,	by	observation,	discover	that	‘something’	rather	than	‘someone’
is	functioning	as	the	impersonal	experiencer	and	observer,	which	is
unchanged	and	unaffected	by	the	content	of	that	which	is	being	experienced,
observed,	or	witnessed. The	next	thing	to	notice	is	that	the	content	of	mind	is	form. For	form	to	be
observable,	it	must	occur	against	a	background	of	nonform. Analogously,
objects	are	visible	only	in	space	because	space	is	empty	and	without	form. Similarly,	one	can	only	hear	sound	against	a	background	of	silence. The	use
of	white	sound	to	blank	out	speech	is	an	obvious	example. Because
consciousness	is	formless	and	devoid	of	content,	it	is	able	to	recognize	form. Thoughts	are	only	discernible	if	they	move	in	a	field	of	non-thought. The
background	of	the	mind	is	therefore	the	silence	of	the	field	of	consciousness
itself. In	turn,	consciousness,	which	is	a	field	of	potential	energy,	is	detectable
because	it	is	illuminated	by	the	light	of	awareness,	which	is	the	Self. Meditation:	Observation	of	The	Mind’s	Stream	of	Consciousness
IntentionalThe	stream	of	thought	is	propagated	and	energized	by	layers	of	motives
and	intentions	that	can	be	identified	as	follows:
1. The	desire	to	language	emotions:
This	takes	the	form	of	recall,	rehearsing,	and	repetitious	processing	of
events	and	ideas	that	are	linked	to	emotions. This	process	is	sometimes
referred	to	as	the	mind	working	through	its	failings. 2. Anticipation:	Making	plans	for	expected	or	possible	future	events	or
possible	conversations	or	encounters. 3. Rehashing	the	past. 4. Rewriting	scenarios,	real	or	imaginary. 5. Creating	imaginary	scenarios—daydreams. 6. Remembering—reruns	and	recalling. 7. Solving	problems. Unintentional
1. Unasked	repetitions	of	the	above.<|eot_id|><|begin_of_text|>
Q: What is the nature of the mind, according to the text?,
A: The mind is not a personal entity, but rather an impersonal, inborn aspect of consciousness. It is an illusion and a source of suffering and pain.
Q: What is the primary intention of the mind, and how does it manifest?,
A: The primary intention of the mind is to seek survival and perpetuate its own functioning. It does this by creating scenarios, rehearsing, and rehashing past events, and seeking control over the next instant.
Q: What is the key to spiritual growth and evolution, according to the text?,
A: The key to spiritual growth is not through intellectual effort or willpower, but through surrender, humility, and devotion to the divine. This is facilitated by the recognition that the ego is an illusion and that the true nature of reality is beyond the ego's understanding.
Q: What is the purpose of the intellect, according to the text?,
A: The intellect is not the means to attain truth, but rather a tool to facilitate understanding and recognition of the illusory nature of the ego and the world. It is limited by its own paradigm and is not capable of comprehending the true nature of reality.
Q: What is the ultimate goal of spiritual work, according to the text?,
A: The ultimate goal of spiritual work is not to achieve a specific state or level of consciousness but to transcend the ego and the illusion of a separate self, and to realize the unity and oneness of existence.<|eot_id|><|begin_of_text|>In	the	spiritual
Will,	the	go


 change. The unknown is necessary for change. When you mak e
peace with that fact, the world will transfor m itself fr om a
place of constant risk to the playgr ound of the une xpected. Love V ersus F ear
The solution: Align with love as a for ce within. Once you feel safe, you know that you have a right to be
here. In or der to feel that you actually belong, however, you
must feel loved. L ove is r eassurance that you ar e cherished. Its opposite, which many people feel, is that you ar e a
random speck tossed about in a chaotic world. The only
sane r eaction to that situation is fear. Religion has made
stabs at oﬀering complete and ultimate r eassurance that
God loves each of us, but at the same time it clings to the
image of a fearsome, vengeful God. The r eason that this
duality is never r esolved isn’t mysterious. No one will ever
meet God and ask if God r eally loves us or despises us, if
God wants us saved or damned. F rom Moses to Muhammad,
the divine has been confr onted and ask ed that very
question. The answer always seems to be both. To escape fear, trusting in a loving God won’t work,
because that is either an intellectual choice, which is always
open to doubt, or an emotional one, which is always open to
hurt. As long as you can doubt or be hurt, naturally divine
love will seem untrustworthy. Yet in consciousness we ar eable to e xperience the ﬂow of love as a constant for ce, not a
personal whim of the deity. The ancient rishis  of India
aﬃrmed that bliss ( ananda  in Sanskrit) is not gained or lost. It is built into the natur e of consciousness. Bliss in its pur est
form is ecstasy, joy, raptur e. But consciousness unfolds fr om
unmanifest and invisible to manifest and visible. As this
unfoldment happens, bliss becomes an aspect of natur e that
has many qualities:
Bliss is dynamic—it moves and changes. Bliss is evolutionary—it gr ows. Bliss is pervasive—it wants to enter everything. Bliss is desir ous—it seeks fulﬁllment. Bliss is inspiring—it incr eases by cr eating new for ms to
inhabit. Bliss is unif ying—it shatters boundaries of separation. In the W est we ascribe these qualities to love, which is
bliss under another name. L ove mak es two hearts one. L ove
inspir es gr eat poetry and works of art. It br eaks down the
barriers between people. Ther e is a tradition that venerates
love going back as far as the r ecords of time. Y et ther e is no
doubt that we live in a loveless age, thanks to sk epticism
and materialism. Neither for ce set out to r enounce love, but
they have r educed love to brain chemicals, psychological
conditioning, good or bad par enting, and mental health. None of these things ar e wholly negative; they lead to
valuable insights. F or good or ill, however, the tradition of
exalting love as holy has been gr eatly weak ened. What is
left is that each person must discover whether the for ce of
love can be e xperienced; seeking love has become another
form of spiritual seeking. I am fond of technology and gadgets, one of which is
Twitter. I began to send and r eceive tweets by the hundr eds,and the whole activity became seductive. One day I was
tweeted with a question: “I’m looking for love. How can I
ﬁnd the right one? Does he even e xist?” Immediately I
tweeted back, “Stop looking for the right one. Be the right
one.” It was an instinctive r eply, and I was amazed to
discover that my answer was r etweeted (i.e., forwar ded) to
two million people. The r eason this seemed lik e such a novel
answer, I came to r ealize, is that love has become such a
problem that people genuinely ar e baﬄed about wher e it
exists. A r eply that seemed natural to me was e xotic to
many others. What does it tak e to be the right one, which means to ﬁnd
love within? It tak es the absence of fear. Love doesn’t need
seeking. Lik e the air you br eathe, it e xists as part of natur e;
it’s a given. Y et, lik e any aspect of your cor e self, it can be
mask ed. In fact, e xternal love is of ten ir relevant. Someone
who is depr essed and anxious or who has a damaged sense
of self won’t r espond easily (sometimes not at all) to loving
gestur es from another person. T o ﬁnd love, you must be
capable of seeing yourself as lovable. The cor e self tak es a
simple view—“I am love”—because at the sour ce that is
exactly who you ar e. But in a world of conﬂicting values, this
simple statement becomes confused and comple x. The fog
of illusion cr eates fear. Remove the fear, and what r emains
is love. Desire V ersus Necessity
The solution: Choiceless awar eness. “It has to be this way.” How many times have you hear d
these wor ds or thought them to yourself? Life pr esents us
with impasses. W e want to do something, but the way is
block ed. P erhaps someone with an inﬂated ego says, “My
way or the highway.” Mor e often, two people ar e stuckbecause they can’t communicate. A t one e xtreme is
psychological compulsion, such as phobias (“I’m too afraid
to do X ”) and obsessions (“I can’t get my mind oﬀ Y ”). These
look lik e very diﬀer ent situations. A husband who r efuses to
go to a mar riage counselor doesn’t obviously r esemble a
phobic who can’t stand heights or an obsessive-compulsive
who washes her hands twenty times a day. But ther e is a
common denominator. Each of them is trapped between
desir e and necessity. The r esult is also the same: they ar e
no longer fr ee to choose. Endless ener gy is wasted trying to get past impasses. W e
call upon mediators, negotiators, and judges to settle
disputes, yet in the ﬁnal wash the party who loses always
feels aggrieved. The conﬂict may be r esolved on the
surface, but not under neath. W e go to doctors and
therapists in the hopes that some illness can be diagnosed
and tr eated. Her e at least ther e’s a chance of looking
deeper. Yet the diagnosis is usually much easier to ﬁnd than
the tr eatment. P rozac and r elated antidepr essants have
proved eﬀective in quelling the symptoms of obsessive-
compulsive disor der (OCD), but not in actually healing the
underlying condition, which r eturns if the patient goes oﬀ
medication. Yet no matter how skillful you ar e at negotiating, no
matter how tactful and empathic you happen to be, the
conﬂict between desir e and necessity can’t be totally
resolved. Life itself pr esents situations wher e you can’t get
what you want. Not everyone mar ries the man or woman of
their dr eams. F ailure in business is always possible. W inning
is kept out of one’s grasp. T o a pessimist, ther e are mor e
frustrations inher ent in life than satisfactions. The sages and
guides in every wisdom tradition have seen that desir e is
often block ed. It’s surprising, then, that the V edic tradition
of India har dly ever touches upon r esignation, patience, and
self-sacriﬁce as virtues. Instead, the deepest wisdom of
India teaches that ther e is a state known as “choicelessawar eness.” A t ﬁrst sight this seems synonymous with
giving up. Y ou don’t mak e a choice, you give up taking
sides. We need to be clear : choiceless awar eness isn’t about
giving up on what you want. It’s about shif ting your
allegiance away fr om what the ego wants to what the
universe wants. In choiceless awar eness you let
consciousness mak e all the decisions. In other wor ds, the
thing you want is also the best thing you could want. In such
a state of awar eness, accor ding to the ancient rishis,  there
is no r esistance fr om inside or out. Natur e upholds your
desir es thr ough a cosmic for ce known as dharma. It is a very
ﬂuid ter m. To the average person in India, to be in your


eradicatedfromyourbody. Thisisparticularlytrueforchronicproblems. ‘Whenseriousillnessstrikes,itiseasytobecomeoverwhelmed,notjustphysically,butmentally,emotionally,andspiritually,aswell. Youcanbecomedepressedandgiveupanyhopethatyouwilleverliveanormallifeagain. Attimeslikethese,whenyouareinaweakenedphysicalandemotionalstate,
thetaskofgettingbettermayseemdaunting. Becauseyourmindisconnectedtoyourbody,whenyouareinthishopeless
stateofmind,itisdifficultforyourhealthtoimprove. Asyourecall,yourmindisconnectedtoyourhealingsystemandexerts
250ActivatingYourHealingSystemWhenYoureSick
atremendousinfluenceoveryourinternalmechanismsofrepair
andrecovery. Toenlisttheservicesofyourmindwhileyouareworkingwithyourhealingsystem,refertothestrategies,methods,
andtechniquesgivenspecificallyforthispurposeinChapter6. 2. Focusonyourhealingsystem,notonyourillness. Becarefulnottopaymoreattentiontoyourdiseaseandtheexternalagentsthatmaybecausingitthantoyourownhealingsystemandthestepsyouneedtotaketobringituptospeed. Themostcommonstrategicmistakemostpeoplemakewhenillnessstrikesisthattheyinvestmoretime,energy,andfearinto
whathasinvadedtheirbodies,orwhatiswrongwiththeirbodies,thantheydofocusingontheirnaturalinternalhealingresources. Thisemphasissabotagesthehealingprocess. When
youraresick,youcaneasilylosesightofyourbody’sintrinsic
stateofhealthandinsteaderroneouslysuccumbtothebelief
thattheillnessismorepowerful. Whenyoudothis,youwastepreciousenergythatcouldbeusedforhealing. Focusyourattentiononyourhealingsystemandnoton
yourdisease,pain,anddiscomfort. Whenyoudothis,yourmindwilljoinforceswithyourbodytomoreeffectivelyover
comeyourillness. Thispowerfulhealingpartnershipcanmaximizetheflowofyourhealingenergies,mobilizetheforces
ofhealingthatexistwithinyou,andproduceamorerapid,effective,andthoroughhealingresponse. Ifyouaremotivatedtogetbetter,youcanevenuseyourill
nessasanopportunitytolearnmoreaboutthefactorsthatcontributedtoyourlossofhealthinthefirstplace. Yourillness
canshowyounotonlythewaytoremedyyourcurrentsitua
tion,buthowtostayhealthyandremainbalancedinallareas
ofyourlife,soyoucanavoidgettingsickagaininthefuture. In
thisrespect,illnesscanbeablessingindisguise,avaluablelearn
ingexperience,andatimeoftransformation,renewal,andhealing. 3. Practiceprevention. Weallrememberthesaying“Anounceofpreventionisworth
apoundofcure. ”Anything,includingyourbody,iseasiertofix
BeforeYouBegin 251
whenproblemsfirstbeginanddamageisminor,thanitisifyouwaituntiltheproblemhasescalatedtothepointatwhichexten
sivedamagehasoccurred. Moretime,energy,andexpenseisrequiredtorepairthedamagewhenyouwaittoaddressaprob
lemthanifyoucanpreventitfromhappeninginthefirstplace. Investinginyourhealthbysupportingyourhealingsystemwhenyouarewell,sothatyoucanavoidillness,ismorecosteffective,inbothtimeandmoney. Additionally,whenyouhave
themomentumofgoodhealthonyourside,anyillnessordis
easehasfarmoredifficultyinvadingyourbody. Ifyoucan’tpreventahealthproblem,atleastinterveneearly
tonipitinthebud. Institutecorrectivemeasuresassoonaspossible. Illnessesanddiseasesthatarecaughtintheirearlystages
aremuchmoreeasilytreatedthanthosethathavebeenallowed
toprogress,spread,andestablishthemselvesinyourbody. 4. Payattentiontoyourbody. Remembertolistentoyourbodywhetheryou’resickorwellbecauseitcanprovidevaluableinformationconcerningyourhealth. Althoughthereareafewexceptions,doyourbesttoavoidanyactivityortreatmentthatdrainsyourenergy~makes
youirritable,interfereswithsleeporothervitalfunctions,increasesyoursymptoms,ormakesyoufeelworse. Withafewexceptions,continueandpursueanyactivityortreatmentthatmakesyourmindandbodyfeelstronger,clearer,lighter,moreenergetic,andmoreatease. Itisimportanttousecommon
sensehere,andtoavoidartificialsubstances,suchasanabolicsteroids,opiates,stimulants,orotherdrugsthatmayprovidetemporary,short-termrelief,butthatinthelongrunoften
proveharmful. Tohelpyouaccessinvaluablesupportforyourhealingduringtimesofillness,reviewandregularlypracticetheexerciseforlisteningtoyourbodydescribedinChapter4. Rememberthatdistinguishingbetweenasymptomofdis
easeandahealthyphysiologicalresponsefromyourhealingsystemisvitallyimportant. Forexample,asdiscussedinChapter2,manysymptomsofillness,suchascoughing,sneez
ing,orfever,arecommonlyattributedtotheactualdisease
processwhen,infact,theymoreaccuratelyreflectactivationof
252ActivatingYourHealingSystemWhenYou’reSick
yourbody’shealingsystem. Recognizethesesymptomsforwhat
theyreallyare,learntocooperateandworkwiththem,and
don’tpanicwhentheyoccur. 5. Usenaturalmedicinesandtreatmentsresponsibly. Naturalmedicinesandtreatments,whenusedresponsibly,
canbehighlyeffective. Theyareparticularlyeffectivewhenthey
areusedearlyoninthecourseofanillness,orforanillnessthat
ischronic. Andeventhoughmanynaturalmedicinesandtreat
mentsaresafe,itisimportantthatsomeoneknowledgeableadministersthem,theirusedoesn’tcauseyoutodelayconventionaltreatmentthatmaybemoreeffective,theydon’tinteract
withconventionalmedicineyoumaybecurrentlytaking,and
theydon’tcauseanyuntowardreactioninyourbody. Naturalmedicineortreatmentisbestadministeredbyatrainedhealthprofessionalwhoalsohasworkedandtrainedinconventionalmedicineandisopen-mindedenoughtounderstandthepracti
calcontributionandbenefitsofavarietyoftreatmentsthatcansupportyourhealingsystem. 6. Useconventionalmedicinesandtreatmentswhennecessary. Therearetimeswhenitisappropriate,particularlyinacutesituations,touseconventionaltreatmentssuchasmodernpharmaceuticalagentsandsurgicalprocedures,eventhosethatmay
beextremelyinvasive. Thesetreatmentscanoftenbelifesaving,particularlyinemergencies. ‘Whenyouareinacaraccidentand
havesustainedcriticalinjuriesisnotthetimetoeatbrownrice,meditate,anddoacupuncture. Youneedtogobyambulance
withthehelpoftrainedparamedicstothefinesthospitalemer
gencyroom. There,skilledsurgeonsandcritical-carenurseswill
giveyouthetreatmentyouneed. Inaddition,conventionaldiagnosticmethods,suchaslaboratoryandimagingtechniques,
canprovidekeydetailedinformationaboutyourillnessand
serveasinvaluableaidsinmonitoringyourhealingprogress. Whiletheleastinvasivemethodsusuallyshouldbeattemptedfirst,conventionalmedicineusedappropriatelyhasmuchto
offerforsupportingyourhealingsystemandfacilitatingthehealingprocess. BeforeYouBegin 253
7. Understandyourpain,andlearnhowtoworkwithit. Painisoneofthemostpotentmessagesyourhealingsystemsendstoyou. Paingetsyourattentionandisanurgentwake-up
callfromyourhealingsystem’scommunicationcenterthatsomethingisoutofbalanceandwrongwithyourbody. Pain
tellsyouthat,ifyoudon’ttakeimmediateaction,thingscould
getworse. (Thereareexceptionstothis,suchasthepainofchildbirth. )Don’tbefrightenedorintimidatedbyyourpain;rather,trytounderstandit. Painisavaluablemessagefromyourhealingsystemandinthelongrunisintendedforyourbenefit. Thepurposeofpainistohelpyoudirectyourhealingener
giestoaparticularareaofyourbodywherethenormalflowof
energyhasbecomeblocked. Painconveysasenseofurgency;and,ifyoudon’trespond,itsintensityincreases. ‘Whenpainescalatesbutisignoredorsuppressed,itevolvesintonumbness. ‘Whenthislackoffeelingorsensationsetsin,itisaccompanied
byalossoffunction. Numbnessisanominoussign:Itisdiffi
culttohealthatwhichyoucannotfeel.


iver	may	an	ultrasound	test	reveal	what	is
generally	referred	to	as	“fatty	liver.”	In	such	a	case,	the	ultrasound	pictures	reveal	a	liver
that	is	almost	completely	white	(instead	of	black). A	fatty	liver	can	gather	up	to	20,000
stones	before	it	succumbs	to	suffocation	and	ceases	to	function. If	you	had	a	fatty	liver	and	went	to	the	doctor,	she	would	tell	you	that	you	had	excessive
fatty	tissue	in	your	liver. It	is	less	likely,	though,	that	she	would	tell	you	that	you	had
intrahepatic	gallstones
	(stones	obstructing	the	liver’s	bile	ducts). As	mentioned	before,
most	of	the	smaller	stones	in	the	liver	are	not	detectable	through	ultrasound	or	CT	scans. Nevertheless,	careful	analysis	of	diagnostic	images	by	specialists	would	show	whether
some	of	the	smaller	bile	ducts	in	the	liver	were	dilated	because	of	obstruction. A	dilation
of	bile	ducts	caused	by	larger	and	denser	stones	or	by	clusters	of	stones	may	be	detected
more	readily	through
magnetic	resonance	imaging
	(MRI). However,	unless	there	is	an
indication	of	major	liver	trouble,	doctors	rarely	check	for	such	intrahepatic	stones. Unfortunately,	although	the	liver	is	one	of	the	most	important	organs	in	the	body,	its
disorders	are	also	underdiagnosed	all	too	often. Even	if	the	early	stages	of	a	fatty	liver	or	gallstone	formation	in	the	bile	ducts	were
easily	recognized	and	diagnosed,	today’s	medical	facilities	offer	no	treatments	to	relieve
this	vital	organ	of	the	heavy	burden	it	has	to	carry. Most	people	in	the	developed	world	have	accumulated	hundreds	and,	in	many	cases,thousands	of	hardened	bile	and	fat	deposits	in	the	liver. These	stones	continuously	block
the	liver’s	bile	ducts,	which	greatly	stresses	this	vital	organ	and	the	rest	of	the	body. In
view	of	the	adverse	effect	these	stones	have	on	liver	performance	as	a	whole,	their
composition	is	quite	irrelevant. Whether	your	doctor	or	you	consider	them	conventional
mineral-based	gallstones,	fat	deposits,	or	clots	of	hardened	bile,	the	net	result	is	that	they
prevent	the	necessary	amounts	of	bile	from	reaching	the	intestines. The	important	question
is	how	such	a	simple	thing	as	obstructed	bile	flow	can	cause	such	complex	diseases	as
congestive	heart	failure,	diabetes,	and	cancer. Liver	bile	is	a	bitter,	alkaline	fluid	of	a	yellow,	brown,	or	green	color. It	has	multiple
functions. Each	one	of	these	profoundly	influences	the	health	of	every	organ	and	system	in
the	body. Apart	from	assisting	with	the	digestion	of	fat,	calcium,	and	protein	foods,	bile	is
needed	to	maintain	normal	fat	levels	in	the	blood,	remove	toxins	from	the	liver,	help
maintain	proper	acid/alkaline	balance	in	the	intestinal	tract,	and	keep	the	colon	from
breeding	harmful	microbes. To	maintain	a	strong	and	healthy	digestive	system	and	feed
body	cells	the	right	amount	of	nutrients,	the	liver	has	to	produce	1-1.5	quarts	of	bile	per
day. Anything	less	than	that	is	bound	to	cause	problems	with	the	digestion	of	food,
elimination	of	waste,	and	the	body’s	continual	detoxification	of	the	blood. Many	people
produce	just	about	a	cupful	of	bile	or	less	per	day. As	will	be	shown	in	this	book,	almost
all	health	problems	are	a	direct	or	indirect	consequence	of	reduced	bile	availability. People	with	chronic	illnesses	often	have	several	thousand	gallstones	congesting	the	bile
ducts	of	the	liver. Some	stones	may	have	also	grown	in	the	gallbladder. By	removing	these
stones	from	these	organs	through	a	series	of	liver	cleanses	and	maintaining	a	balanced	diet
and	lifestyle,	the	liver	and	gallbladder	can	restore	their	original	efficiency,	and	most
symptoms	of	discomfort	or	disease	in	the	body	can	start	subsiding. You	may	find	that	any
persistent	allergies	will	lessen	or	disappear. Back	pain	will	dissipate,	while	energy	and
well-being	will	improve. Ridding	the	liver	bile	ducts	of	gallstones	is	one	of	the	most
important	and	powerful	procedures	you	can	apply	to	improve	and	regain	your	health. In	this	book,	you	will	learn	how	to	remove	painlessly	up	to	several	hundred	gallstones
at	a	time. The	size	of	the	stones	ranges	from	that	of	a	pinhead	to	a	small	walnut,	and	in
some	rare	cases	a	golf	ball. The	actual	liver	cleanse	takes	place	within	a	period	of	less	than
fourteen	hours	and	can	be	taken	conveniently	over	a	weekend	at	home. Chapter	1	explains
in	detail	why	the	presence	of	gallstones	in	the	bile	ducts,	both	inside	and	outside	the	liver,
can	be	considered	the	greatest	health	risk	and	cause	of	almost	every	major	or	minor
illness. In	Chapter	2,	you	will	be	able	to	identify	the	signs,	marks,	and	symptoms	that
indicate	the	presence	of	stones	in	your	liver	or	gallbladder. Other	chapters	deal	with	the
possible	causes	of	gallstones	and	what	you	can	do	to	prevent	new	ones	from	occurring. In
Chapter	4,	you	will	learn	the	actual	procedure	to	rid	your	body	of	gallstones. Chapter	6,
“What	Can	I	Expect	from	the	Liver	and	Gallbladder	Cleanse?”	covers	some	of	the
possible	health	benefits	of	this	profound	self-help	program. In	Chapter	7,	you	will	find	out
what	others	have	to	say	about	their	experiences	with	the	liver	cleanse. The	frequently
asked	questions	section,	Chapter	8,	deals	with	many	queries	you	may	have	about	thecleanse. So	you	can	reap	the	maximum	benefit	from	this	procedure,	I	strongly	encourage
you	to	read	the	entire	book	before	starting	with	the	actual	liver	cleanse. I	wish	you	the	greatest	success	on	your	journey	to	achieving	a	perpetual	state	of	health,
happiness,	and	vitality! CHAPTER	1

Gallstones	in	the	Liver:	A	Major	Health	Risk

Think	of	the	liver	as	a	large	city	with	thousands	of	houses	and	streets. There	are
underground	pipes	for	delivering	water,	oil,	and	gas. Sewage	systems	and	garbage	trucks
remove	the	city’s	waste	products. Power	lines	deliver	energy	to	the	homes	and	businesses. Factories,	transport	systems,	communication	networks,	and	stores	meet	the	daily
requirements	of	the	residents. The	organization	of	city	life	is	such	that	it	can	provide	all
that	it	needs	for	the	continued	existence	of	the	population. But	if	a	major	strike,	a	power
outage,	a	devastating	earthquake,	or	a	major	act	of	terrorism,	such	as	the	one	we	witnessed
in	New	York	City	on	September	11,	2001,	suddenly	paralyzes	city	life,	the	population	will
begin	to	suffer	serious	shortcomings	in	all	these	vital	sectors. Like	a	city’s	infrastructure,	the	liver	has	hundreds	of	different	functions	and	is
connected	with	every	part	of	the	body. Every	moment	of	the	day,	it	is	involved	in
manufacturing,	processing,	and	supplying	vast	amounts	of	nut


 ‘it’s
a gentle melting into who we r eally ar e.’ W e let down our
armor, and discover the str ength of our Christ self. A Course
in Miracles  tells us that although ‘we think that without the
ego, all would be chaos, the opposite is true. W ithout the
ego, all would be love.’
We are simply ask ed to shif t focus and to tak e on a mor e
gentle per ception. That’s all God needs. Just one sincer e
surrender ed moment, when love matters mor e than
anything, and we know that nothing else r eally matters at
all. What He gives us in r eturn for our openness to Him, is
an outpouring of His power fr om deep within us. W e are
given His power to shar e with the world, to heal all wounds,
to awak en all hearts. OceanofPDF.comCHAPTER 5
Miracles
“Your holiness r everses all the laws of the world. It is beyond every r estriction of time, space,
distance, and limits of any kind.”

1. FORGIVENES S
“Befor e the glorious radiance of the kingdom,
guilt melts away, and transfor med into kindness
will never more be what it was.”
“Miracles occur naturally as e xpressions of love.” They
reﬂect a shif t in how we think, r eleasing the power of the
mind to the pr ocesses of healing and cor rection. This healing tak es many for ms. Sometimes a miracle is a
change in material conditions, such as physical healing. A t
other times, it is a psychological or emotional change. It is a
shift not so much in an objective situation—although that
often occurs—as it is a shif t in how we perceive  a situation. What changes, primarily, is how we hold an e xperience in
our minds—how we e xperience the e xperience.The world of the human storyline, of all our concentration
on behavior and all the things that occur outside us, is a
world of illusion. It’s a veil in fr ont of a mor e real world, a
collective dr eam. A miracle is not a rearrangement of the
ﬁgures in our dr eam. A miracle is our awak ening fr om it. In asking for miracles, we ar e seeking a practical goal: a
return to inner peace. W e’re not asking for something
outside us to change, but for something inside us to change. We’re looking for a sof ter orientation to life. Old Newtonian physics claimed that things have an
objective r eality separate fr om our per ception of them. Quantum physics, and particularly Heisenber g’s Uncertainty
Principle, r eveal that, as our per ception of an object
changes, the object itself literally changes. The science of
religion is actually the science of consciousness, because
ultimately all cr eation is e xpressed thr ough the mind. Thus,
as A Course in Miracles  says, our gr eatest tool for changing
the world is our capacity to ‘change our mind about the
world.’
Because thought is the cr eative level of things, changing
our minds is the ultimate personal empower ment. Although
it is a human decision to choose love instead of fear, the
radical shif t that this pr oduces in every dimension of our
lives is a gif t from God. Miracles ar e an ‘inter cession on
behalf of our holiness,’ fr om a thought system beyond our
own. In the pr esence of love, the laws that gover n the
normal state of aﬀairs ar e transcended. Thought that is no
longer limited, brings e xperience that is no longer limited. We are heir to the laws that gover n the world we believe
in. If we think of ourselves as beings of this world, then the
laws of scar city and death, which rule this world, will rule us. If we think of ourselves as childr en of God, whose r eal homelies in a r ealm of awar eness beyond this world, then we will
ﬁnd we ar e “under no laws but God’s.”
Our self -perception deter mines our behavior. If we think
we’re small, limited, inadequate cr eatur es, then we tend to
behave that way, and the ener gy we radiate r eﬂects those
thoughts no matter what we do. If we think we’r e
magniﬁcent cr eatur es with an inﬁnite abundance of love
and power to give, then we tend to behave that way. Once
again, the ener gy ar ound us r eﬂects our state of awar eness. ‘Miracles themselves ar e not to be consciously dir ected.’
They occur as involuntary eﬀects of a loving personality, an
invisible for ce that emanates fr om someone whose
conscious intention is to give and r eceive love. As we
relinquish the fears that block the love within us, we
become God’s instruments. W e become His miracle work ers. God, as love, is constantly e xpanding, ﬂourishing and
creating new patter ns for the e xpression and attainment of
joy. When our minds, thr ough focus on love, ar e allowed to
be open vessels thr ough which God e xpresses, our lives
become the canvases for the e xpression of that joy. That’s
the meaning of our lives. W e are her e as physical
representations of a divine principle. T o say that we’r e on
the earth to serve God, means that we’r e on the earth to
love. We wer en’t just randomly thr own onto a sea of r ocks. W e
have a mission—to save the world thr ough the power of
love. The world needs healing desperately, lik e a bir d with a
broken wing. P eople know this, and millions have prayed. God hear d us. He sent help. He sent you. To become a miracle work er means to tak e part in a
spiritual under ground that’s r evitalizing the world,participating in a r evolution of the world’s values at the
deepest possible level. That doesn’t mean you announce
this to anyone. A member of the F rench under ground didn’t
walk up to a Ger man oﬃcer occupying P aris and say, “ Hi,
I’m Jacques. F rench R esistance.” Similarly, you don’t tell
people who would have no idea what you’r e talking about,
“I’m changed. I’m working for God now. He sent me to heal
things. The world’s about to shif t big time.” Miracle work ers
learn to k eep their own counsel. Something that’s important
to know about spiritual wisdom is that, when spok en at the
wrong time, in the wr ong place, or to the wr ong person, the
one who speaks sounds mor e like a fool than a wise one. The Course tells us of God’s plan for the salvation of the
world, called ‘the plan of the teachers of God.’ The plan calls
for God’s teachers to heal the world thr ough the power of
love. This teaching has very little to do with verbal
communication, and everything to do with a quality of
human ener gy. “To teach is to demonstrate.” A teacher of
God is anyone who chooses to be one. “They come fr om all
over the world. They come from all r eligions and fr om no
religion. They ar e the ones who have answer ed.” The adage
that “many ar e called but few ar e chosen ” means that
‘everyone is called, but few car e to listen.’ God’s call is
universal, going out to every mind in every moment. Not
everyone, however, chooses to heed the call of his own
heart. As all of us ar e only too awar e, the loud and frantic
voices of the outer world easily dr own out the small still
loving voice within. Our job as a teacher of God, should we choose to accept
it, is to constantly seek a gr eater capacity for love and
forgiveness within ourselves. W e do this thr ough a
“selective r emembering,” a conscious decision to r emember
only loving thoughts and let go of any fearful ones. This is
the meaning of for giveness. F orgiveness is a majorcornerstone of A Course in Miracles  philosophy. Like many of
the traditional ter ms used in the Course, it is used in a very
nontraditional way. Traditionally, we think of for giveness as something we
are to do when we see guilt in someone. In the Course,
however, we’r e taught that it’s our function to r emember
that ther e is no guilt in anyone, because only love is r eal. It
is our function to see thr ough the illusion of guilt, to the
innocence that lies beyond. “T o forgive is mer ely to
remember only the loving thoughts you gave in the past,
and those that wer e given you. All the r est must be
forgotten.” W e are ask ed to e xt


 where true
change can occur and where the past can be dissolved is the Now. All negativity is caused by an accumulation of psychological time and
denial of the present. Unease, an xiety, tension, stress, worry — all forms
of f ear — are caused by too much future, and not enough presence. Guilt, re gret, resentment, grievances, sadness, bitterness, and all  forms of
nonfor giveness are caused by too much past, and not enough presence. Most people find it dif ficult to believe that a state of consciousness
totally free of al l negativity is po ssible. And yet this is the liberated state
to which  all spiritual teachings p oint. It is the promise of salvation, not in
an illusory future but right here and now. Y ou may  find it hard to recogniz e that time is the cause of your suf fering
or your problem s. Y ou believe t hat they are caused by specific situations
in your life, and seen from a conventional viewpoint, this is true. But
until you have d ealt with the basic problem-making dysfunctio n of the
mind — its attachment to past and future and denial of the Now —
problems are actually interchangeable. If all your problems or p erceived
causes o f suf fering or unhappiness were miraculously removed  for you
today, but you h ad not become m ore present, more conscious, you wouldsoon fin d yourse lf with a simila r set of problems or causes of s uf fering,
like a shadow that follows you wherever you go. Ultimately, there is only
one problem: the time-bound mind itself. I cannot believe that I could ever r each a point wher e I am completely
fr ee of my pr oblems. Y ou are  right. Y ou can never r each  that point because you ar e  at that
point now. There is  no salvation in time. Y ou cannot be free in the future. Presence
is the key to freedom, so you can only be free now. FINDING THE LIFE UNDERNEA TH YOUR LIFE SITUA TION
I don ’ t s ee how I can be fr ee now. As it happens, I am extr emely  unhappy
with my life at the moment. This is a fact, and I would be deluding myself
if I tried  to convince myself that all is well when it definitely isn’ t. T o me,
the pr esent moment is very unhappy; it is not liberating at all. What
keeps m e going  is the hope or possibility of some impr oveme nt in the
futur e. Y ou think that your attention is in the present moment when it’ s actually
taken up completely by time. Y ou cannot be both unhappy and  fully
present in the Now. What yo u refer to as your “life ” should more accurately be ca lled your
“life situation. ” It is psychological time: past and future. Certain things
in the past didn’ t go the way you wanted them to go. Y ou  are still
resisting what happened in the past, and now you are resisting what is. Hope is what ke eps you going, b ut hope keeps you focused on the future,
and this  continued focus perpetuates your denial of the Now and
therefore your unhappiness. It is true that my pr esent life situation is the r esult of things that
happened in the past, but it is s till my pr esent situation, and be ing stuck
in it is what makes me unhappy. For get about your life situation for a while and pay attention to your life. What is the differ ence. Y our life situation exists in time. Y our life is now. Y our life situation is mind-stuf f. Y our life is real. Find the  “narrow gate that leads to life. ” It is called the Now. Narrow
your life down to this moment. Y our life situation may be full of
problems — most life situation s are — but find out if you have any
problem at this moment. Not tomorrow or in ten minutes, but now. Do
you have a problem now. When y ou are full of problems, there is no room for anything new to
enter, no  room for a solution. S o whenever you can, make som e room,
create some space, so that you find the life underneath your life situation. Use you r senses  fully. Be where  you are. Look around. Just look, don’ t
interpret. See the light, shapes,  colors, textures. Be aware of the silent
presence of each thing. Be aware of the space that allows ever ything to
be. Listen to t he sounds; don’ t judge them. Listen to the  silence
underneath the sounds. T ouch something — anything — and feel and
acknowledge its Being. Observ e the rhythm of your breathing; feel the
air f lowing in a nd out, feel th e life ener gy inside your bod y. Alloweverything to be, within and w ithout. Allow the “isness” of all things. Move deeply into the Now. Y ou are  leaving behind the dea dening world of mental abstraction, of
time. Y ou are getting out of the insane mind that is draining yo u of life
ener gy, just as it is slowly poisoning and destroying the Earth. Y ou are
awakening out of the dream of time into the present. ALL PROBLEMS ARE ILLUSIONS OF THE MIND
It fe els as if a heavy bur den has been lifted. A sense of lightne ss. I feel
clear. but my pr oblems ar e still ther e waiting for me, ar en’ t they. They
haven’ t been solved. Am I not just temporarily evading them. If you found yourself in paradise, it wouldn’ t be long before your mind
would say “yes, but. ” Ultimately, this is not about solv ing your
problems. It’ s about realizing that there ar e  no problems. Only situations
— to be dealt with now, or to be left alone and accepted as part of the
“isness” of the present moment until they change or can  b e dealt with. Problems are mind-made and ne ed time to survive. They canno t survive
in the actuality of the Now. Focus y our attention on the Now and tell me what problem yo u have at
this moment. I am  no t getting any answer because it is impossible to have a problem
when your attention is fully in the Now. A situation that needs to be
either dealt with or accepted — yes. Why ma ke it into a problem. W hy
make anything into a problem. Isn’ t life challenging enough as it is. What do you need problems for. The mind unconsciously loves
problems because they give you an identity of sorts. This is normal, and
it is insane. “P roblem” means that you are dwelling on a situation
mentally withou t there being a true intention or possibility o f taking
action n ow and that you are unc onsciously making it part of yo ur sense
of se lf. Y ou bec ome so overwhelmed by your life situation that you lose
your sen se of life, of Being. Or you are carrying in your mind the insane
burden of a hundred things that you will or may have to do in the future
instead of focusing your attention on the one thing that you can  do now. When you create a problem, you create pain. All it takes is a simple
choice, a simple decision: no matter what happens, I will create no more
pain for myself. I will create no more problems. Although it is  a simple
choice, i t is also very radical. Y ou won’ t make that choice unles s you are
truly fed  up with suf fering, unless you have truly had enough. And you
won’ t be able to go through with it unless you access the power of the
Now. If you create no more pain for yourself, then you create no more
pain for others. Y ou also no long er contaminate the beautiful Earth, your
inner space, and the collective  human psyche with the nega tivity of
problem-making. If you have ever been in a life-or -death emer gency situation, you will
know that it was n’ t a problem. The mind didn’ t have time  t o fool around
and mak e it into a problem. In a true emer gency, the mind stops; you
become totally present in the Now, and something infinitely more
powerful takes over. This is why there are many reports of ordinary
people suddenly becoming capable of incredibly courageous deeds. Inany emer gency, either you survive or you don’ t. Either way, it is not a
problem. Some people get angry when they hear me say that problems are
illusions. I am threatening to tak e away their sense of who they a re. They
have invested much time in a f alse sense of self. For many years, they
have unconscio usly defined their whole identity in terms of their
problems or their suf fering. Who would they be without it. A great deal of what people sa y, think, or do is actually motivated by
fear, wh ich of course is always linked with having your focus on the
future and being out of touch w ith the Now. As there are no problems in
the Now, there is no fear either.


 and it poisoned him to death. ”1
Second, another cause of thirst is eating a diet high in animal proteins
and fats. The intermediate or end-products of protein and fat digestion are
disturbing to the system and cause the person consuming them to feel
thirsty. Nutritionists have observed that fruitarians (people who eat only
fruit) don’t usually become thirsty. Fruit contains natural distilled water and
is easily  digested without causing any toxic residue; therefore, the body
does not require additional liquids. Dr. Max Gerson prohibited patie nts on the Gerson Therapy from  drinking
water for several reasons. First, Gerson patients consume thirteen 8-ounce
glasses (225 cc) of freshly squeezed juices each day—a lot of liquid. Second, Gerson  patients also eat unsalted soup twice a day, giving them
additional liquids. These two particular components of the Gerson Therapy
diet add up to about 4 liters of fluid intake daily, which is more than
adequate for human needs. Some patients on the Gerson program, however, still request additional
liquids, or they awaken during some nights with the need to drink more
fluids. Since ill persons such as these are not allowed to drink water, they
should be provided with herbal teas, such as peppermint, orange blossom,
linden blossom,  and/or tahebo (lapacho or pau d’arco). A quan tity of such
teas should be stored in a therm os bottle on a night table, right next to the
bed. Also, if the patient has difficulty falling to sleep, certain herbs such as
valerian make sleep-inducing teas. Third, Dr. Gerson did not allow patients to drink water because it tends to
dilute stomach acid and the gastrointestinal tract’ s own digestive juices. It is
well known that patients suffering from chronic diseases generally are low
in gastric acid, which makes it unwise to allow them to drink water.<|eot_id|><|begin_of_text|>
Q: What did Mrs. Alexandra Lennox do to restore her health and eliminate cancer?,
A: She followed the Gerson Therapy and made significant improvements, eventually recovering from breast cancer.
Q: Why did Dr. Gerson prohibit his patients from drinking water?,
A: He believed that drinking water would dilute stomach acid and digestive juices, causing gastrointestinal problems.
Q: What is the recommended dosage of laetrile for cancer patients?,
A: The recommended dosage of laetrile is 3 grams (5 cc) intravenously once per day.
Q: What is the recommended dosage of coenzyme Q10?,
A: The initial dosage is 90 mg once per day, and if no side effects occur, it can be increased to 300 mg on the second day and 600 mg on the third day, and then maintained at that dosage.
Q: Why did Dr. Gerson recommend the use of flaxseed oil in his therapy?,
A: Dr. Gerson discovered that flaxseed oil is beneficial for the cancer patient, as it can carry vitamin A (beta-carotene) to increase the patient's immune response and also help dissolve atherosclerotic plaque.<|eot_id|><|begin_of_text|>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.D., wants
people to know that he is a recovered liver cancer survivor. Dr. van Zsidy
entered the Gerson therapeutic program on his own when he was in the
most weakened state of his form er degenerative illness. He’s in great shape
now, but during that terrible time for him, Dr. van Zsidy affirms, “I was just
short of death and sicker than anyone could ever imagine experiencing. Unquestionably, the Gerson Therapy saved my life and it’s still working for
me today.”
In 1988, Dr. van Zsidy, a former practicing psychiatrist in the
Netherlands, but currently a naturopathic physician and university professor
working in Montreal, Quebec, Canada, noticed his prolonged, extreme
tiredness and energy lack—wh at is now recognized and referred to as
chronic fatigue syndr ome. Simultaneously and close on the heels of his
fatigue, Dr. van Zsidy develope d the additional discomforts of itchy spots
over the length of his body, depression, severe headaches, and nausea. At
first, he tried treating himself. “Even so,” he now admits, “I had a fool for a
doctor and a second fool for a patient.”
For the next several weeks, Dr. van Zsidy felt no improvement from his
personal ministrations. And then chronic constipation came upon him and
lingered for an overly long period. The constipation became so severe that,
at times,  he didn’ t move his bowels for five days. As a complication to his
constipation, chronic joint pain was always with him as a resul t of a long-
standing osteoarthritis, especially in both of his knees. To offset the ongoing knee pain, Dr. van Zsidy took aspirin and other
painkillers. How ever, with no letup to any of his symptoms, he began to
query health practioners he knew personally. Medical doctor s whom he
finally consulted professionally for his diverse discomforts offered sometreatment suggestions from nebulous to insulting. Consequently, he decided
to merely live with his health problems and treat them as best he could. A year later, the naturopathic physician turned patient had to cope with a
different set of signs and symptoms. His new difficulties involved fatty
lumps (lipomas)  that appeared under the skin, which, upon his under going
biopsies at several skin sites, proved negative for malignancy. But blood
tests which were part of his full diagnostic workup suggested hepatitis had
come upon him, and he proceeded to turn yellow with jaundice. Then
weight loss began for Dr. van Zsidy, and it became serious. After six
months, by the time he had dropped 50 pounds, he had been hospitalized
seven times to stop his vomitin g, extreme weakness, and swollen lymph
nodes. Of course, the patient had


 past are reflected in horrifying
ways among us now, our minds gripped in a vise from which we seemingly
cannot escape. For all the genius that has graced the world throughout
human history, intellectual knowledge and the expertise of our greatest
minds have not saved us. Nor will they. The power of the brain is
extraordinary, but by itself it will not save us from ourselves. The heart
alone is our salvation.The mystic Jesus is a deeper alignment of heart and mind, redirecting
human intelligence and remindi ng us who we are. He was a historic figure,
of course, but he is ahistorical as well. He was present as a man on the earth
two thousand years ago, and he is present as a spirit within our psyches
even now. He is a name for the unalterable love that all of us share, out of
which we were created and through which all of us are one. OceanofPDF.comWhat Is the Christ? Imagine a time in life when you were happiest. Wasn’t it a time when any
feeling of separation from the world, or separation from another human
being, had vanished? Whether hiking in the wilderness or sailing on the
open sea, whether witnessing the birth of a baby or holding a lover in your
arms, wasn’ t there a moment when you felt you had a glimpse of what life
was meant to be? Everyone alive has a haunting memory of a primordial oneness, like an
ancient melody we can’t quite get out of our heads. “A memory of home
keeps haunting you, as if there were a place that called you to return,
although you do not recognize the voice, nor what it is the voice reminds
you of”* (WB-3 39). It is a song that beckons us, the sound of which we
cannot escape. And we seek through whatever means possible to reclaim it. Drugs, alcohol, sex, shopping, whatever activity provides even a
momentary escape from the dullness of our ordinary human existence,
we’re all over it. We know on some level that the world as we find it here is
not the world that we wish to inhabit. For this world is not our spiritual
home; its roots are not deep enough to sustain us. We come from
somewhere beyo nd this world, from an oceanic realm of bliss that is the
Mind of God. In that primordial bliss we were created, and to that
primordial bliss we long to return. Our disconnection from that state of
being has left us in chronic though subconscious hysteria and grief. We long
unceasingly for the memory of who we are. God is an infinite ocean of Love, not figuratively but literally, of which
we are part and from which we cannot be separated. We are ideas in His
Mind, and “ideas leave not their source”* (WB-242). We have the power to
forget what’ s true, but we don’t have the power to establish what’ s true. We
are like children  of the wealthiest, most powerful father who have forgottenour identity and the inheritance that comes with it. We wander endlessly in
search of something that cannot be found but only realized. The world as we know it perpetuates our forgetfulness, constantly
disrupting our relationship to God by disrupting our relationship to each
other. Not remembering Him, we do not remember ourselves, and not
remembering ourselves, we do not remember one another. The world
teaches us we are separate from  Him and from That on which our very
existence depends. The world teaches us that we are who we are not and
that we are not who we are. It teaches us that the world is meaningless,
when in fact we are its meaning. Our souls are wounded, and in our
woundedness we suf fer. Healing, therefore, lies in remembering who we are. We are more than just bodies who die; we are spirits who live forever. We are not just an accumulation of worldly experiences, some good and
some bad; we are an unalterabl e innocence that lies forever at the heart of
who we are. And through the presence of God within us, with our love we
are infinitely powerful. In making that shift from a crude and delusional to a transcendent sense
of self, we chan ge everything. Enlightenment is a shift in self-perception
from body-identification to spirit-identification, paving the way out of
spiritual darkne ss into spiritual light. On the level of the body, we are
weighed down by the world; on the level of spirit, we are lifted above it. On
the level of the body, we are separate; on the level of spirit, we are one. Imagine a wheel with an infinite number of spokes. Now imagine that every
person in the world is a spoke. Normally, we’d identify spokes by their
position on the wheel, where they are separate from all the other spokes. Yet our ultimate  identity is not our position on the rim. Our spiritual
reality is where the spokes begin, at the hub of the wheel. There  we are one
with all the other spokes, at a mystical source point that is both our
beginning and our end. One name for that source point, that mystical
oneness, is the Christ. The Christ is a name for our ultimate Reality, the
bedrock spiritual foundation of who we really are. If you go deep enough into your mind and deep enough into mine, we
share mental images that Carl Jung called universal archetypes in our
collective unconscious. The idea of the Christ mind takes things one step
further. At the deepest level, we don’t just share images; we actually shareone mind. That is the esoteric  meaning of the line “There is only one
begotten Son.” In the realm of bodies, there are billions of us on the planet. On the level of spirit, only one of us is here. To traditional Christians, Jesus the man was the one begotten Son. To
the myst ic, the Sonship is more than one man. It is the joining of all of us. It
is God’ s creation, through which we are united eternally with God and with
each other, never to be separate  except within an illusion of the mind. The
evidence of the physical senses reveals a world of separation; the evidence
of the heart reveals we are one. And the illusion of our separation does not
just deceive; it causes us great pain. We find real comfort only in the truth
of the heart. When I first began studying the Course, I was in my midtwenties. For
many people, that is a most difficult decade. The innocence of childhood is
replaced by what is often a brutal awakening to the realities of the modern
world, causing a distress to the psyche that can be quite extreme. This
anxiety is not always a dysfunctional response to the insanity of our time,
but rathe r a functional one. It is a call to spiritually awaken. Just as physical
pain is a signal to attend to a physical wound, psychic pain can be a signal
to attend  to a spiritual one. All of us at one point or another receive an
urgent call from the depth of our souls to remember who we are and why
we’re here. We are love, and we are here to love. We are mind, and on the
level of mind we are one. Everything else is false information. The world we live in has atomized our existence, turning everything
into a commodi ty and every person into a consumer. It is dominated by
soulless forces that seek to demystify the ultimate mystery of our existence. It has trapped our minds in mental cages, filters through which we are
trained to perceive ourselves and others in misguided ways. Within those
filters there is no higher meaning. There is no transcendence. There is no
rest for the soul. The journey of enlightenment is not a learning but an unlea rning—
unlearning those attitudinal strictures that have boxed us in and stolen our
joy. We come to see that we are not just material beings, trapped in the
confines of our mortal existen ce. As creations of God, we are so much
more. “Christ” is a word for that “so much more”: our higher Self, our
spiritual reality, our life beyond the limitations of the body. To think we are nothing but the physical self is simply an illusion. Just
as a plane taking  off appears from the ground to get smaller as it flies intothe sky, just as the earth feels still although it’s moving at thousands of
miles per hour, and just as matter is made up of tiny particles we can’t see
with the naked eye, the reality  of the spiritual self, while unseen by the
physical eye, is our ultimate reality nonetheless. Christ is the inner self that
lies seem ingly trapped beneath the illusions of the world. To remember it is
a form of “salvation” because it saves us from an illusion of who we are. The Light in which we were  created and through which we are
inseparable from  God and from each other is real whether we believe it or
not, just as the earth is round though many believed it was flat. We’re like
people in a very bright room putting our fingers in front of our eyes and
complaining that it’s dark in here. The ego is merely the false belief that we
are separate. It is a self-perp etuating illusion chaining us to repeated
misperceptions of ourselves and those around us; enlightenment is the
process by which we burst free of those


 using the following statements three or four times a day—morni ng,
 32  noon, and at night prior to sleep for about a month. “Henceforth, I
shall grow more goodhumored. Joy, happiness, and cheerfulness are now becoming my normal
states of mind. Every day I am becoming more and more lov-able and
understanding. I am now becoming the center of cheer and good will
to all those about me, infecting them with good humor. This happy,
joyous, and cheerful mood is now becom-ing my normal, natural sta te
of mind. I am grateful.”
• The constructive and destructive power of suggestion
Some illustrations and comments on heterosuggestion:
Heterosuggestion means suggestions from another person. In all
ages the power of suggestion has played a part in the life a nd thought
of man in every period of time and in each country of the earth. I n
many parts of the world it is the controlling power in religi on. Suggestion may be used to discipline and control ourselves, but i t
can also be used to take control and command over others who do not
know the laws of mind. In its constructive form it is wonderful and
magnificent. In its negative aspects it is one of the most  destructive of
all the response patterns of the mind, resulting in patterns of  misery,
failure, suffering, sickness, and disaster. • Have you accepted any of these? From infancy on the majority of us have been given many negative
suggestions. Not knowing how to thwart them, we un-consciously
accepted them. Here are some of the negative sug-gestions: “You
can’t.” “You’ll never amount to anything.” “You mustn’t.” “You’ll
fail.” “You haven’t got a chance.” “You’re all wrong.” “It’s no use.”
“It’s not what you know, but who you know.” “The world is going to
the dogs.” “What’s the use, no-body cares.” “It’s no use trying so
hard.” “You’re too old now.” “Things are getting worse and worse.”
“Life is an endless grind.” “Love is for the birds.” “You just  can’t
win.” “Pretty soon you’ll be bankrupt.” “Watch out, you’ll get the
virus.”
 33  “You can’t trust a soul,” etc. Unless, as an adult, you use constructive autosuggestion, which is a
reconditioning therapy, the impressions made on you in the past c an
cause behavior patterns that cause failure in your personal a nd social
life. Autosuggestion is a means releasing you from the mass of negat ive
verbal conditioning that might other-wise distort your life pa ttern,
making the development of good habits difficult. • You can counteract negative suggestions
Pick up the paper any day, and you can read dozens of items that
could sow the seeds of futility, fear, worry, anxiety, and impending
doom. If accepted by you, these thoughts of fear could cause you to
lose the will for life. Knowing that you can reject all these  negative
suggestions by giving your subconscious mind constructive
autosuggestions, you counteract all these de-structive ideas. Check regularly on the negative suggestions that people make to
you. You do not have to be influenced by destructive
heterosuggestion. All of us have suffered from it in our child-hood and
in our teens. If you look back, you can easily recall how parents,
friends, relatives, teachers, and associates contrib-uted in a campaign
of negative suggestions. Study the things said to you, and you will
discover much of it was in the form of propaganda. The purpos e of
much of what was said was to con-trol you or instill fear into you. This heterosuggestion process goes on in every home, office,
factory, and club. You will find that many of these suggestions a re for
the purpose of making you think, feel, and act, as others want you to
and in ways that are to their advantage. • How suggestion killed a man
Here is an illustration of heterosuggestion: A relative  of mine went
to a crystal gazer in India who told him that he had a bad heart and
predicted that he would die at the next new moon. He began to te ll all
members of his family about this pre-diction, and he arranged his will. 34  This powerful suggestion entered into his subconscious mind
because he accepted it completely. My relative also told me that this
crystal gazer was believed to have some strange occult p owers, and he
could do harm or good to a person. He died as predicted not knowing
that he was the cause of his own death. I suppose many of us have
heard similar stupid, ridiculous, superstitious stories. Let us look at what happened in the light of our knowledge of the
way the subconscious mind works. Whatever the con-scious,
reasoning mind of man believes; the subconscious mind will accep t
and act upon. My relative was happy, healthy, vig-orous, and robust
when he went to see the fortuneteller. She gave him a very neg ative
suggestion, which he accepted. He be-came terrified, and constantly dwelt upon the fact that  he was
going to die at the next new moon. He proceeded to tell every-one
about it, and he prepared for the end. The activity took place in his
own mind, and his own thought was the cause. He brought about his
own so-called death, or rather destruction of the physical body, by his
fear and expectation of the end. The woman who predicted his death had no more power than the
stones and sticks in the field. Her suggestion had no power to create or
bring about the end she suggested. If he had known the laws of his
mind, he would have completely rejected the negative suggestion an d
refused to give her words any atten-tion, knowing in his heart tha t he
was governed and controlled by his own thought and feeling. Like tin
arrows aimed at a bat-tleship, her prophecy could have bee n
completely neutralized and dissipated without hurting him. The suggestions of others in themselves have absolutely no power
whatever over you except the power that you give them through your
own thoughts. You have to give your mental con-sent; you have to
entertain the thought. Then, it becomes your thought, and you do the
thinking. Remember, you have the capacity to choose. Choose life! Choose love! Choose health! 35  • The power of an assumed major premise
Your mind works like a syllogism. This means that what-ever major
premise your conscious mind assumes to be true de-termines the
conclusion your subconscious mind comes to in regard to any
particular question or problem in your mind. If your premise is true,
the conclusion must be true as in the fol-lowing example:
Every virtue is laudable; Kindness is a virtue; Therefore, kindnes s is
laudable. Another example is as follows:
All formed things change and pass away; The Pyramids of Egypt
are formed things; Therefore, some day the Pyramids will pass away. The first statement is referred to as the major premise, and the right
conclusion must necessarily follow the right premise. A college professor, who attended some of my science of mind
lectures in May, 1962, at Town Hall, New York, said to me,
“Everything in my life is topsy-turvy, and I have lost health, wealth,
and friends. Everything I touch turns out wrong.”
I explained to him that he should establish a major prem-ise i n his
thinking, that the infinite intelligence of his subcon-scious m ind was
guiding, directing, and prospering him spirit-ually, mentally, and
materially. Then, his subconscious mind would automatically direct him wisel y
in his investments, deci-sions, and also heal his body and restore h is
mind to peace and tranquility. This professor formulated an over-all picture of the way he wanted
his life to be, and this was his major premise: “Infinite in telligence
leads and guides me in all my ways.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        1

 2 The POWER of Your Subconscious
Mind
Joseph Murphy
D. R. S., D. D., Ph.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the author's book?,
A: The purpose of this book is to teach you how to use the power of your subconscious mind to achieve a happier, fuller, and richer life.
Q: What is the author's opinion on the importance of understanding the subconscious mind?,
A: The author emphasizes the importance of understanding the subconscious mind, stating that it is essential to learn how to use its powers and principles to achieve success and happiness.
Q: What is the author's view on the relationship between the conscious and subconscious mind?,
A: The author views the conscious and subconscious mind as two separate entities that work together to create one's reality. He emphasizes the importance of controlling your thoughts and beliefs to achieve success and happiness.
Q: Can the subconscious mind reason like the conscious mind?,
A: No, the subconscious mind cannot reason like the conscious mind. The author states that the subconscious mind does not argue or think