 you feel about yourself. It would be ideal if we
could stop blaming and judging all at once. In r eality,
undoing the shadow is always a pr ocess. T o stop pr ojecting
you must see what you’r e doing, contact the feeling that is
hidden beneath the surface, and mak e peace with that
feeling. See what you’r e doing:  Is it easy to r ecognize when you’r e
projecting. One clue is negativity—pr ojection is never
neutral. It manifests as negative ener gy because what it’s
disguising is negative. This tur ns out to be a help. Y ou know
when you’r e feeling angry or anxious. Those ar e shadow
feelings. But when you ar e aiming your anger at someone or
something or seeing r easons everywher e to be afraid
(negativity is pr esent), you have a clear e xample of
projection. I hope you can see the diﬀer ence between
feelings and pr ojecting those feelings; feeling angry isuseful, while aiming anger in the for m of blame isn’t. Society wants you to k eep blaming, because “us versus
them” thinking is a way—a very bad way—to hold society
together. Hence the small voice inside your head that wants
to get “them”—the ter rorists, the godless Communists, the
drug dealers, criminals, or child abusers. The list is endless. Instead of buying into all the r easons for blaming “them”
and judging all their faults (r easons that can be valid), tak e
a diﬀer ent path. L ook at yourself and what the blame game
says about you. One time the noted Indian spiritual teacher J. Krishnamurti
was giving a talk, and someone in the audience stood up to
ask a question. “I want peace in the world. I abhor war. What can I do to bring about peace. ”
“Stop being the cause of war,” Krishnamurti r eplied. The questioner was tak en aback. “I am not in favor of war. I only want peace. ”
Krishnamurti shook his head. “Inside you is the cause of
every war. It is your violence, hidden and denied, that leads
to wars of every kind, whether it is war inside your home,
against others in society, or between nations. ”
His reply mak es us uncomfortable, but I think it’s true,
because the V edic rishis  (seers) pr oclaimed, “Y ou ar e not in
the world. The world is in you. ” If that is so, then the
violence of the world is in each of us. Befor e the concept of
the shadow emer ged, such a statement sounded mystical. But once you see that you ar e participating in a shar ed self,
you can also see that every impulse of anger, fear,
resentment, and aggr ession leads dir ectly fr om you to the
collective unconscious and back again. I realize that catching yourself every time you pr oject your
own hidden negativity isn’t always easy. Denial is powerful. The shadow is secr etive. When you idealize somebody else,
a her o you hold up to the light and call perfect, it’s har d to
see any underlying negativity. But ther e is, because this
fantasy of perfection in someone else hides a deep sense ofinferiority in yourself. But if you go back to the chart about
projection and consult it of ten, you will ﬁnd it easier to catch
yourself using this defense. Contact your hidden feelings:  The minute you see that
you ar e projecting a hidden feeling is the moment you need
to contact it. Don’t delay. The door of opportunity closes
very quickly. But befor e it does, ther e’s a gap. Just befor e
you er ect your defense, you actually feel the thing you don’t
want to feel. Here’s an e xample given to me by a young man. He was
very poor in graduate school, but had pr osper ous friends
who used to invite him to dinner. One night sitting ar ound
the table, he thought of a curious anecdote. “Remember when we wer e in L ondon last summer. ” he
said, tur ning to his host. “Y ou and your wife started ar guing
right ther e on the sidewalk. Y ou both raised your voices,
while I just stood ther e. You wer e so busy scr eaming, you
didn’t notice that a van had pulled up behind you. On the
side of the van wer e the wor ds ‘Blue T antrum. ’ I guess that’s
an example of synchr onicity or something. ”
The other guests nodded and mur mured, and the
conversation moved on. But af terwar d the hostess took the
young man aside. “Why did you want to humiliate us lik e
that. ” she ask ed angrily. “I wasn’t humiliating you,” he pr otested. “I was telling a
story that I thought was inter esting. ”
“Go back,” the hostess said. “ Put yourself in the moment
when you decided to tell the story. What did you feel. ”
The young man shrugged. “Nothing. The story just came
to me. ”
She shook her head. “No, at that moment you had a
malicious impulse. Not just any story came to mind. One
that embar rassed us did. ”
Not many people have the nerve, or the acumen, to
analyze a ﬂeeting moment in this way. It’s to the young
man’s cr edit that the confr ontation work ed. He told me, “Ididn’t automatically defend myself. I went back, and she
was right. I had felt jealous at that moment. Her e was a
table of food and wine I couldn’t aﬀor d to buy. At a certain
level, it was humiliating to be ther e and know I couldn’t
recipr ocate. ” Which is why, to hide his own humiliation, he
turned the situation ar ound and told a story in which
someone else was humiliated. In this little e xample we see the traits you need if you
want to feel what is hidden inside: alertness, willingness,
openness, honesty, and courage. Or to put it another way, if
you don’t stop yourself and ask, “What am I r eally feeling
right now. ” you ar e turning your back on alertness,
willingness, openness, honesty, and courage. Y ou ar e letting
the shadow win. Make peace with your feelings:  Once you can feel what’s
really ther e, you have a choice. Several choices, actually. You can push the feeling back down. Y ou can blame yourself
for not being a good person. Y ou can attack the feeling,
lament it, or apologize for it. None of these choices ar e
productive. They play into the shadow’s hands by
reinfor cing the unwanted feeling and making it even mor e
unwanted. It sounds strange, but feelings have feelings. Being part of
you, they know when they ar e unwanted. F ear cooperates
by hiding; anger cooperates by pr etending it doesn’t e xist. That’s mor e than half the pr oblem. How can you heal an
unwanted feeling when it’s trying not to cooperate. Y ou
can’t. Until you mak e peace with negative feelings, they will
persist. The way to deal with negativity is to acknowledge it. Nothing mor e is needed. No dramatic confr ontation, no
catharsis. F eel the feeling, whether it’s anger, fear, envy,
aggression, or anything else, and say, “I see you. Y ou belong
to me. ” Y ou don’t have to feel ﬁne about your unwanted
feeling. This is a pr ocess. Anger and fear will r eturn; so will
any deeply hidden emotion. When one does, acknowledgeit. As time goes on, the message will get thr ough. Y our
unwanted feelings will start to feel less unwanted. When that happens, you will begin to hear their story. Packaged inside every feeling is a tale: “I am this way for a
reason. ” Be open to the story that comes out, no matter
what it is. Every past trauma you have ever e xperienced,
from a car accident to r ejection in love, fr om losing a job to
failing in school, has deposited its r emains in the shadow. You have been accumulating what some psychologists call
“emotional debt to the past. ” T o pay back this debt, you
listen to the story that lies behind it. L et’s say the story is “I
never got over not making the baseball team” or “I feel
guilty that I stole money fr om Mom’s purse. ” Most stories
are rooted in childhood, because childhood is the lear ning
ground for guilt, shame, r esentment, inferiority, and all of
the most primal negativity we car ry around with us. Having hear d the story, be accepting. T ell yourself that
you had a valid r eason for holding on to negativity. You had
no choice, because it was secr etly deposited and then


 words, “not my w ill, but thy will be done.” At
that moment, the cross, the torture instrument show s its hidden face. It is also a sacred symbol, a symbol for the divine. That which seemed to deny the
existence of any transcendental dimension to life, through surrender becomes an
opening into that dimension.<|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 possibility
of knowing who we are beyond name and form, the dim ension of the transcendent,
disappears from our lives because death is the open ing into that dimension. ***

People tend to be uncomfortable with endings, becau se every ending is a little
death. That’s why in many languages, the word for “ good-bye” means “see you again. ”

Whenever an experience comes to an end–a gathering of friends, a vacation, your
children leaving home–you die a little death. A “fo rm” that appeared in your
consciousness as that experience dissolves. Often t his leaves behind a feeling of
emptiness that most people try hard not to feel, no t to face. If you can learn to accept and even welcome the end ings in your life, you may find
that the feeling of emptiness that initially felt u ncomfortable turns into a sense of
inner spaciousness that is deeply peaceful. By learning to die daily in this way, you open your self to Life. ***

Most people feel that their identity, their sense o f self, is something incredibly
precious that they don’t want to lose. That is why they have such fear of death. It seems unimaginable and frightening that “I” coul d cease to exist. But you
confuse that precious “I” with your name and form a nd a story associated with it. That “I” is no more than a temporary formation in t he field of consciousness. As long as that form identity is all you know, you are not aware that this
preciousness is your own essence, your innermost se nse of I Am, which is
consciousness itself. It is the eternal in you–and that’s the only thing you cannot
lose. ***

Whenever any kind of deep loss occurs in your life– such as loss of possessions,
your home, a close relationship; or loss of your re putation, job, or physical
abilities–something inside you dies. You feel dimin ished in your sense of who you
are. There may also be a certain disorientation. “W ithout this. who am I. ”

When a form that you had unconsciously identified w ith as part of yourself leaves
you or dissolves, that can be extremely painful. It  leaves a hole, so to speak, in the
fabric of your existence. When this happens, don’t deny or ignore the pain or  the sadness that you feel. Accept that it is there. Beware of your mind’s tend ency to construct a story around
that loss in which you are assigned the role of vic tim. Fear, anger, resentment, or self-pity are the emotions that go with that role. Then become aware of what lies
behind those emotions as well as behind the mind-ma de story: that hole, that empty
space. Can you face and accept that strange sense o f emptiness. If you do, you may
find that it is no longer a fearful place. You may be surprised to find peace
emanating from it. Whenever death occurs, whenever a life form dissolv es, God, the formless and
unmanifested, shines through the opening left by th e dissolving form. That is why
the most sacred thing in life is death. That is why  the peace of God can come to you
through the contemplation and acceptance of death. ***

How short-lived every human experience is, how flee ting our lives. Is there
anything that is not subject to birth and death, an ything that is eternal. Consider this: if there were only one color, let us  say blue, and the entire world and
everything in it were blue, then there would be no blue. There needs to be
something that is not blue so that blue can be reco gnized; otherwise, it would not
“stand out,” would not exist. In the same way, does it not require something that  is not fleeting and impermanent
for the fleetingness of all things to be recognized. In other words: if everything,
including yourself, were impermanent, would you eve n know it. Does the fact that
you are aware of and can witness the short-lived na ture of all forms, including your
own, not mean that there is something in you that i s not subject to decay. When you are twenty, you are aware of your body as strong and vigorous; sixty
years later, you are aware of your body as weakened  and old. Your thinking too
may have changed from when you were twenty, but the  awareness that knows that
your body is young or old or that your thinking has  changed has undergone no
change. That awareness is the eternal in you–consci ousness itself. It is the formless
One Life. Can you lose It. No, because you are It. ***

Some people become deeply peaceful and almost lumin ous just before they die, as
if something is shining through the dissolving form. Sometimes it happens that very ill or old people be come almost transparent, so to
speak, in the last few weeks, months, or even years  of their lives. As they look at you, you may see a light shining through their eyes. There is no psychological
suffering left. They have surrendered and so the pe rson, the mind-made egoic
“me,” has already dissolved. They have “died before  they died” and found the deep
inner peace that is the realization of the deathles s within themselves. ***

To every accident and disaster there is a potential ly redemptive dimension that we
are usually unaware of. The tremendous shock of totally unexpected, imminen t death can have the effect of
forcing your consciousness completely out of identi fication with form. In the last
few moments before physical death, and as you die, you then experience yourself
as consciousness free of form. Suddenly, there is n o more fear, just peace and a
knowing that “all is well” and that death is only a  form dissolving. Death is then
recognized as ultimately illusory–as illusory as th e form you had identified with as
yourself. ***

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

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

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

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

Unhappiness needs a mind-made me with a story, the conceptual identity. It needs
time, past and future. When you remove time from yo ur


—or,	if	you	are	a
health	practitioner,	for	your	patients—are	immensely	rewarding. To	have	a	clean	liver
equals	having	a	new	lease	on	life. The	liver	has	direct	control	over	the	growth	and	functioning	of	every	cell	in	the	body. Any	kind	of	malfunction,	deficiency,	or	abnormal	growth	pattern	of	the	cell	is	largely	due
to	poor	liver	performance. Even	when	it	has	lost	up	to	60	percent	of	its	original	efficiency,
the	liver’s	extraordinary	design	and	resourcefulness	may	allow	it	to	perform	“properly,”	as
indicated	by	normal	blood	values. As	misleading	as	this	may	be	to	the	patient	and	his
doctor,	the	origin	of	most	diseases	can	easily	be	traced	to	the	liver. The	first	chapter	of	this
book	is	dedicated	to	this	vitally	important	connection. All	diseases	or	symptoms	of	ill	health	are	caused	by	an	obstruction	of	some	sort. For
example,	a	blood	capillary	that	is	blocked	can	no	longer	deliver	vital	oxygen	and	nutrients
to	a	group	of	cells	it	is	in	charge	of	supplying. To	survive,	these	cells	will	need	to	enforce
specific	survival	measures. Of	course,	many	of	the	afflicted	cells	will	not	live	through	the
“famine”	and	will	simply	die	off. Yet	other,	more	resilient	cells	will	adjust	to	this	adverse
situation	through	the	process	of	cell	mutation	and	learn	to	utilize	trapped	metabolic	waste
products,	such	as	lactic	acid,	to	cover	their	energy	needs. These	cells	may	be	compared	to
a	man	in	the	desert	who,	for	lack	of	water,	relies	on	drinking	his	own	urine	in	order	to	live
a	little	longer	than	he	would	otherwise. Cell	mutation	leading	to	cancer	is	only	the	body’s
final	attempt	to	help	prevent	its	immediate	demise	through	septic	poisoning	and	a
collapsing	organ	structure. Although	common	practice,	it	is	farfetched	to	call	the	body’s
normal	response	to	the	accumulation	of	toxic	waste	matter	and	decomposing	cell	material
a	disease. Unfortunately,	ignorance	of	the	body’s	true	nature	has	caused	many	to	believe
that	this	survival	mechanism	is	an	“autoimmune	disease.”	The	word	“autoimmune”suggests	that	the	body	attempts	to	attack	itself	and	practically	tries	to	commit	suicide. Nothing	could	be	further	from	the	truth. Cancerous	tumors	result	from	major	congestion	in
the	connective	tissues,	blood	vessel	walls,	and	lymphatic	ducts,	all	of	which	prevent
healthy	cells	from	receiving	enough	oxygen	and	other	vital	nutrients. 3

Other,	more	apparent	obstructions	can	disrupt	your	well-being	just	as	much. A
constipated	large	intestine	prevents	the	body	from	eliminating	the	waste	products
contained	in	feces. The	holding	back	of	fecal	matter	in	the	lower	parts	of	the	intestinal
tract	leads	to	a	toxic	environment	in	the	colon	and,	if	the	situation	is	not	resolved,	in	the
entire	body. Kidney	infection	and	kidney	failure	may	occur	in	response	to	the	accumulation	of
calcified	stones	or	deposits	of	kidney	grease,	thereby	obstructing	the	flow	of	urine	in	the
kidneys	or	urinary	bladder. The	buildup	of	such	mineral	deposits	in	the	urinary	system	can
lead	to	fluid	retention,	weight	gain,	and	dozens	of	disease	symptoms. If	acidic,	toxic	waste	matter	builds	up	in	the	chest	and	lungs,	the	body	responds	with
mucus	secretions	to	trap	these	noxious	substances. As	a	result,	the	air	passages	of	your
lungs	become	congested,	and	you	literally	run	out	of	breath. If	your	body	is	already	highly
toxic	and	congested,	you	may	even	develop	a	lung	infection. Lung	infections	occur	to	help
destroy	and	remove	any	damaged,	weak	lung	cells	that	otherwise	would	start	rotting	or
have	already	been	decomposed	(pus	formation). Lung	congestion	prevents	the	natural
removal	of	damaged	or	weak	cells. If	the	congestion	is	not	cleared	up	through	natural
means,	or	if	it	increases	further	through	poor	dietary	habits,	the	pus	will	be	trapped	in	the
lung	tissue. Naturally,	destructive	bacteria	will	increasingly	populate	the	scene	to	assist	the
body	in	its	desperate	effort	to	clear	up	this	congested	area,	which	comprises	decomposing
cells	and	other	waste	products. Doctors	call	this	survival	mechanism	“staph	infection,”	or
pneumonia. Poor	hearing	and	ear	infections	may	result	if	sticky	mucus	filled	with	toxins	and/or	dead
or	live	bacteria	enter	the	ducts	that	run	from	your	throat	to	your	ears	(eustachian	tubes). Likewise,	thickening	of	the	blood	caused	by	highly	acid-forming	foods	or	beverages	may
restrict	its	flow	through	the	capillaries	and	arteries,	and	thereby	lead	to	numerous
conditions,	ranging	from	simple	skin	irritation	to	arthritis	or	high	blood	pressure,	even
heart	attack	and	stroke. These	or	similar	obstructions	in	the	body	are	directly	or	indirectly	linked	to	restricted
liver	performance—in	particular,	to	an	impasse	caused	by	gallstones	in	the	liver	and
gallbladder. The	presence	of	chunks	of	hardened	bile	and	other	trapped	organic	or
inorganic	substances	in	these	organs	greatly	interferes	with	such	vital	processes	as	the
digestion	of	food,	elimination	of	waste,	and	detoxification	of	harmful	substances	in	the
blood. By	decongesting	the	liver	bile	ducts	and	the	gallbladder,	the	body’s	60	to	100trillion	cells	will	be	able	to	“breathe”	more	oxygen,	receive	sufficient	amounts	of
nutrients,	efficiently	eliminate	their	metabolic	waste	products,	and	maintain	perfect
communication	links	with	the	nervous	system,	endocrine	system,	and	all	other	parts	of	the
body. Almost	every	patient	suffering	a	chronic	illness	has	excessive	amounts	of	gallstones	in
the	liver. A	doctor	can	easily	confirm	this	by	having	her	chronically	ill	patient	do	a	liver
cleanse. It	is	apparent	that	unless	a	specific	liver	disease	is	found,	this	vital	organ	is	rarely
considered	a	“culprit”	for	other	diseases. The	majority	of	gallstones	in	the	liver	consist	of
the	same	“harmless”	constituents	as	are	found	in	liquid	bile
,
	with	cholesterol	being	the
main	ingredient. A	number	of	stones	consist	of	fatty	acids	and	other	organic	material	that
has	ended	up	in	the	bile	ducts. The	fact	that	the	majority	of	these	stones	are	just	congealed
clumps	of	bile	or	organic	matter	makes	them	practically	“invisible”	to	x-rays,	ultrasonic
technologies,	and
computerized	tomography
	(CT). The	situation	is	different	with	regard	to	the	gallbladder,	where	up	to	about	20	percent	of
all	stones	can	be	made	up	entirely	of	minerals,	predominantly	calcium	salts	and	bile
pigments. Whereas	diagnostic	tests	can	easily	detect	these	hardened,	relatively	large
stones	in	the	gallbladder,	they	tend	to	miss	the	softer,	noncalcified	stones	in	the	liver. Only
when	excessive	amounts	of	cholesterol-based	stones	(85-95	percent	cholesterol),	or	other
clumps	of	fat,	block	the	bile	ducts	of	the	l


 and philosophical writings. It felt as though they led
me up a huge ﬂight of stairs to a giant cathedral inside my
mind, but once I r eached the top of the stairs, the door to
the chur ch was lock ed. The Course gave me the k ey that
opened the door. The k ey, very simply, is other people. Heaven, accor ding to the Course, is neither a condition
nor a place, but rather the “awar eness of perfect oneness.”
Since the F ather and the Son ar e one, then to love one is tolove the other. The love of God is not outside us. Ther e is a
line in a song fr om the play Les Miserables  that says, “T o
love another person is to see the face of God.” The “ face of
Christ” is the innocence and love behind the masks we all
wear, and seeing that face, touching it and loving it in
ourselves and others, is the e xperience of God. It is our
divine humanness. It is the high we all seek. In every r elationship, in every moment, we teach either
love or fear. “To teach is to demonstrate.” As we
demonstrate love towar ds others, we lear n that we ar e
lovable and we lear n how to love mor e deeply. As we
demonstrate fear or negativity, we lear n self -condemnation
and we lear n to feel mor e frightened of life. W e will always
learn what we have chosen to teach. “Ideas leave not their
source,” which is why we ar e always a part of God, and why
our ideas ar e always a part of us. If I choose to bless
another person, I will always end up feeling mor e blessed. If
I project guilt onto another person, I will always end up
feeling mor e guilty. Relationships e xist to hasten our walk to God. When
surrender ed to the Holy Spirit, when He is in char ge of our
perceptions, our encounters become holy encounters with
the perfect Son of God. A Course in Miracles  says that
everyone we meet will either be our cruciﬁer or our savior,
depending on what we choose to be to them. F ocusing on
their guilt drives the nails of self -loathing mor e deeply into
our own skin. F ocusing on their innocence sets us fr ee. Since
‘no thoughts ar e neutral,’ every r elationship tak es us deeper
into Heaven or deeper into Hell. 2. FORGIVENES S IN RELA TIONSHIPS“Forgiveness tak es away what stands between
your br other and yourself.”
A Course in Miracles  prides itself on being a practical Course
with a practical goal: the attainment of inner peace. Forgiveness is the k ey to inner peace because it is the
mental technique by which our thoughts ar e transfor med
from fear to love. Our per ceptions of other people of ten
become a battlegr ound between the ego’s desir e to judge
and the Holy Spirit’s desir e to accept people as they ar e.
The ego is the gr eat fault-ﬁnder. It seeks out the faults in
ourselves and others. The Holy Spirit seeks out our
innocence. He sees all of us as we r eally ar e, and since we
are the perfect cr eations of God, He loves what He sees. The
places in our personality wher e we tend to deviate fr om love
are not our faults, but our wounds. God doesn’t want to
punish us, but to heal us. And that is how He wishes us to
view the wounds in other people. Forgiveness is “selective r emembering”—a conscious
decision to focus on love and let the r est go. But the ego is
relentless—it is “capable of suspiciousness at best and
viciousness at worst.” It pr esents the most subtle and
insidious ar guments for casting other people out of our
hearts. The cor nerstone of the ego’s teaching is: “The Son
of God is guilty.” The cor nerstone of the Holy Spirit’s
teaching is: “The Son of God is innocent.”
The miracle work er consciously invites the Holy Spirit to
enter into every r elationship and deliver us fr om the
temptation to judge and ﬁnd fault. W e ask Him to save us
from our tendency to condemn. W e ask Him to r eveal to us
the innocence within others, that we might see it within
ourselves.“Dear God, I sur render this r elationship to you,” means,
“Dear God, let me see this person thr ough your eyes.” In
accepting the A tonement, we ar e asking to see as God sees,
think as God thinks, love as God loves. W e are asking for
help in seeing someone’s innocence. I was once vacationing in Eur ope with my family. Although my mother and I wer e both making noble eﬀorts at
getting along well with each other, we wer en’t succeeding. Old patter ns of attack and defense wer e continuously
cropping up between us. She wanted a mor e conservative
daughter, and I wanted a mor e enlightened mother. I kept
opening the Course for help and inspiration but much to my
chagrin, I seemed to open the book to the same section
each time I pick ed it up. I would r ead, “Think honestly what
you have thought that God would not have thought, and
what you have not thought that God would have you think.”
In other wor ds, wher e wer e my thoughts not aligned with
God’s? It was driving me crazy. I wanted support for my
defensive feelings. The last thing I wanted to be told was
that the only er ror was an er ror in my own thinking. Finally, glancing acr oss St. Mark’s Squar e in V enice, I
looked closely at my mother and said to myself, “It’s true—
God’s not looking at her and thinking, ‘Sophie Ann is such a
bitch.’” As long as I chose to see her that way, as long as I
was not willing to give up my focus on her er rors, I could not
be at peace because I was not sharing God’s per ception. As
soon as I saw this, I r eleased my tense ﬁxation on what I
perceived to be her guilt. F rom that point forwar d, the
situation began to shif t. Miraculously, she was nicer to me,
and I was nicer to her. It’s easy to for give people who have never done anything
to mak e us angry. People who do mak e us angry, however,
are our most important teachers. They indicate the limits toour capacity for for giveness. “ Holding grievances is an
attack on God’s plan for salvation.” The decision to let go
our grievances against other people is the decision to see
ourselves as we truly ar e, because any darkness we let blind
us to another’s perfection also blinds us to our own. It can be very har d to let go of your per ception of
someone’s guilt when you know that by every standar d of
ethics, morality, or integrity, you’r e right to ﬁnd fault with
them. But the Course asks, “ Do you pr efer that you be right
or happy?” If you’r e judging a br other, you’r e wrong even if
you’r e right. Ther e have been times when I have had a very
hard time giving up my judgment of someone, mentally
protesting, “ But I’m right.” I felt as though giving up my
judgment amounted to condoning their behavior. I felt,
“Well, somebody’s  got to uphold principle in this world. If we
just for give things all the time, then all standar ds of
excellence will disintegrate!”
But God doesn’t need us to police the universe. Shaking
our ﬁnger at someone doesn’t help them change. If
anything, our per ception of someone’s guilt only k eeps
them stuck in it. When we ar e shaking a ﬁnger at someone,
ﬁguratively or literally, we ar e not mor e apt to cor rect their
wrongful behavior. Treating someone with compassion and
forgiveness is much mor e likely to elicit a healed r esponse. People ar e less lik ely to be defensive, and mor e likely to be
open to cor rection. Most of us ar e awar e on some level
when we’r e oﬀ. W e’d be doing things diﬀer ently if we knew
how. We don’t need attack at this point; we need help. Forgiveness for ges a new conte xt, one in which someone
can mor e easily change. Forgiveness is the choice to see people as they ar e now. When we ar e angry at people, we ar e angry because of
something they said or did befor e this moment. But whatpeople said or did is not who they ar e. Relationships ar e
reborn as we let go per ceptions of our br other’s past. ‘By
bringing the past into the pr esent, we cr eate


 their body. They now saw themselves as having  a
body, rather than just being it.When religions arose, this disassociation became even more pronounced
as th e “you are not your body” b elief. Countless people in East and W est
throughout the ages have tried to find God, salvation, or enlightenment
through denial of the body. This took the form of denial of sense
pleasures and of sexuality in  particular, fasting, and other ascetic
practices. They even inflicted p ain on the body in an attempt to  weaken
or p unish it bec ause they regarded it as sinful. In Christianity, this used
to be called mortification of the flesh. Others tried to escape from the
body by entering trance states o r seeking out-of-body experiences. Many
still do. Even the Buddha is said to have practiced body denial through
fasting a nd extr eme forms of a sceticism for six years, but he  did not
attain enlightenment until after he had given up this practice. The fact  is that no one has ever become enlightened through denying or
fighting the body or through an out-of-body experience. Although such
an experience can be fascinating  and can give you a glimpse of  the state
of liberation from the material f orm, in the end you will always have to
return to  the body, where the essential work of transformati on takes
place. T ransformation is thr ough  the bod y, not away from it. Thi s is why
no tr ue master h as ever advocated fighting or leaving the body, although
their mind-based followers often have. Of the ancient teachings concerning the body, only certain fragments
survive, such as Jesus’ s statement that “your whole body will be filled
with ligh t,” or they survive as m yths, such as the belief that Jesus never
relinquished his  body but remained one with it and ascen ded into
“heaven” with it. Almost no one to this day has understood those
fragments or the hidden meanin g of certain myths, and the “you are not
your body” belief has prevailed universally, leading to body denial and
attempts to escape from the b ody. Countless seekers have thus been
prevented from attaining spi ritual realization for themsel ves and
becoming finders. Is it pos sible to r ecover the lost teachings on the significance of  the body
or to r econstruct them fr om the existing fragments? There is no need for that. All spiritual teachings originate from the same
Source. In that sense, there is and always has been only one master, who
manifests in many dif ferent form s. I am that master, and so are you, once
you are able to a ccess the Source within. And the way to it is thr ough the
inner body. Although all spiritual teachings originate from the same
Source, once they become v erbalized and written down they are
obviously no more than collections of words — and a word is nothing
but a signpost,  as we talked about earlier. All such teachings are
signposts pointing the way back to the Source. I h ave already s poken of the T ru th that is hidden within your body, but I
will sum marize for you again the lost teachings of the masters — so here
is an other signpost. Please ende avor to feel your inner body as you read
or listen. SERMON ON THE BODY
What you perceive as a dense physical structure called the body, which is
subject to disease, old age, and d eath, is not ultimately real — is not you. It is a m isperception of your e ssential reality that is beyond birth and
death, a nd is due to the limita tions of your mind, which, ha ving lost
touch w ith Bein g, creates the b ody as evidence of its illusory belief in
separation and to justify its stat e of fear. But do not turn away from the
body, for within that symbol of impermanence, limitation, and death that
you per ceive as the illusory creation of your mind is concealed the
splendor of your essential and immortal reality. Do not turn your
attention elsewhere in your search for the T ruth, for it is nowhere else to
be found but within your body. Do n ot fight ag ainst the body, for in doing so you are fighting against
your own reality. Y ou ar e  you r body. The body that you can see and
touch is  only a thin illusory ve il. Underneath it lies the invisi ble inner
body, the doorway into Being, into Life Unmanifested. Through the
inner body, you are inseparably connected to this unmanifested One Life
— b irthless, deathless, eternally  present. Through the inner body, you are
forever one with God. HA VE DEEP ROOTS WITHIN
The key  is to be  in a state of permanent connectedness with y our inner
body — to feel  it at all times. This will rapidly deepen and transform
your life. The more consciousness you direct into the inner body, the
higher i ts vibrational frequency  becomes, much like a light that grows
brighter as you turn up the dimmer switch and so increase the  flow of
electricity. At this higher ener gy level, negativity cannot af fect you
anymore, and you tend to attr act new circumstances that reflect this
higher frequency. If you keep your attention in the body as much as possible, you will be
anchored in the Now. Y ou won’ t lose yourself in the external w orld, and
you won’ t lose y ourself in your mind. Thoughts and emotions, fears and
desires, may still be there to some extent, but they won’ t take you over. Please examine where your attention is at this moment. Y ou are listening
to me, or you are reading these words in a book. That is the focus of your
attention. Y ou are also periphe rally aware of your surroundings, other
people, and so on. Furthermore, there may be some mind activity around
what you are hearing or reading, some mental commentary. Y et there is
no need for any of this to absorb all  your attention. See if you can be in
touch with your inner body at the same time. Keep some of your
attention within. Don’ t let it all flow out. Feel your whole bo dy from
within, a s a single field of ener g y. It is almost as if you were listening or
reading with your whole body. Let this be your practice in the days and
weeks to come. Do n ot g ive all your attention away to the mind and the external world. By all means focus on what you  are doing, but feel the inner body at the
same tim e whenever possible. Stay rooted within. Then observe how this
changes your state of consciou sness and the quality of what you are
doing. Whenever you are waiting, whe rever it may be, use that time to  feel the
inner body. In t his way, traf fic jams and lines become very e njoyable. Instead of mentally projecting yourself away from the Now, go more
deeply into the Now by going more deeply into the body.The art of inner -body awareness  will develop into a completely new way
of li ving, a state  of permanent c onnectedness with Being, and will add a
depth to your life that you have never known before. It is  easy to stay present as th e observer of your mind when  you are
deeply rooted within your body. No matter what happens on the outside,
nothing can shake you anymore. Unless you stay present — and inhabiting your body is al ways an
essential aspect of it — you wi ll continue to be run by your m ind. The
script in your head that you learned a long time ago, the conditioning of
your mind, will dictate your thinking and your behavior. Y ou may be free
of it  for brief intervals, but rarely for long. This is especially true when
something “goes  wrong” or ther e is some loss or upset. Y our co nditioned
reaction will then be involuntar y, automatic, and predictable, fueled by
the one basic emotion that underlies the mind-identified state of
consciousness: fear. So w hen such challenges come, as they always do, make it a habit to go
within at once a nd focus as muc h as you can on the inner ener gy field of
your bod y. This  need not take long, just a few seconds. But you need to
do it  the  momen t that the challe nge presents itself. Any delay w ill allow
a co nditioned mental-emotional reaction to arise and take y ou over. When you focus within and feel the inner body, you immediately become
still and  present as you are withdrawing consciousness from the mind. If
a r esponse is required in that situation, it will come up from th is deeper
level. Ju st as the sun is infinite ly brighter than a candle flame, there is
infinitely more intelligence in Being than in your mind. As long as you are in conscious contact with your inner body, you are
like a tree that is deeply rooted in the earth, or a building with a deep and
solid fo undation. The latter analogy is used by Jesus in the generally


 the disease.
Q: What is the recommended starting dosage for potassium compound solution?,
A: The recommended starting dosage for potassium compound solution is 1 tsp ten times per day, which represents approximately 500mg or 12.5 mEq of potassium.
Q: What is the recommended dosage for Laetrile?,
A: There is no recommended dosage for Laetrile, as it is not indicated for any condition other than cancer.
Q: What is the primary cause of atherosclerosis, according to the text?,
A: The text does not mention the primary cause of atherosclerosis.<|eot_id|><|begin_of_text|>Kidney problems also
strike diabetics frequently; the risk of kidney disease in some form is 15 to
20 percent in type 2 patients and is double that percentage in type 1
diabetics.7
Diabetes and the Gerson Therapy
Type 1 diabetic  patients, when treated with the Gerson Therapy, often
notice a great reduction in their insulin requirements, though many will
remain permane ntly dependent on insulin. When islet of Langerhans cells
are destroyed, the body, even in the best of health, cannot regen erate them. If the cells are only damaged, there is some chance that the body, aided by
the Gerson protocol, can heal and restore their function. Additionally, in patients presenting diabetes-associated degenerative
changes such as reduced vision, kidney damage, or circulation problems,
the therapy is often effective in reversing deterioration. Type 1 diabetes
patients do, however, need to indefinitely continue a menu plan very close
to the Gerson diet to maintain the best health. Type 2 diabetes  is far more easily corrected. Patients treated  with the
Gerson protocol are often able to eliminate the need for insulin
management. As mentioned previously, one potential cause of type 2
diabetes is a clogging effect on the insulin receptors due to cholesterol
deposits. Becau se the Gerson diet is very low in fat and contains no
cholesterol, it is highly effectiv e in rapidly reducing cholesterol. We hold
that Dr. Gerson’ s diet is able to quickly reverse this cloggin g problem,
allowing cell receptors to use insulin. Many Gerson Insitute personnel have
observed patients that are able to reduce their insulin dependence almost
immediately when following the Gerson protocol.Diabetic patients pursuing the Gerson Therapy in an inpatient setting will
receive an altered version of the Gerson diet with a reduction in sugar
intake. Patients frequently work  their way back toward the standard Gerson
protocol as their bodies respond to the therapy and begin to heal. After
several weeks, we have observe d cases of type 2 diabetes that are able to
resume the full Gerson protocol, including full amounts of the apple/carrot
juices that would otherwise have caused severe problems in a diabetic. Diabetes can be further complicated by many of the other problems it
brings to the body, most notably kidney damage. While the Gerson Therapy
is able to reverse a good deal of such damage, when the kidneys are past a
certain point—generally 20 percent or less of normal function—this
treatment progra m is no longer  effective. The same holds true for those
people who are under going or about to start dialysis, or for those who have
already under gone kidney transplant sur gery. A Summary of the Gerson Therapy Application for Diabetics
Type 2 diabetes can often be dramatically improved, and in some cases
overcome, using the Gerson Therapy. Type 1 diabetes patients will often see
a stabilizing effect in some cases with reversal of kidney damage and retinal
damage. Hypert ension is often eliminated. Type 1 patients are sometimes
able to discontin ue insulin completely, but this is not a common outcome. Glucose levels in the blood do require careful monitoring. In consuming juices and follow ing the diet, certain modifications are
made to the Gerson program. Apple juice is eliminated; grapefruit juice
replaces orange;  the apple/carrot juice is partly replaced with green juice,
depending on insulin intake. Raw vegetables replace fruits for snacking. All
honey, maple syrup, brown sugar, and other sweeteners are eliminated. If
glucose can be stabilized, one or two pieces of fruit per day may be added
to the diet. Melons are preferred. In takin g the Gerson-recommended medications, thyroid hormone is
reduced to 1 or 1 1/2 grains per day. Lugol is reduced to three drops daily. Potassium (K) is limited to 1 tsp per glass, except in cases of severe edema
where K may be increased to 2 tsp per glass. During healing reactions, the
individual’ s need for insulin may temporarily increase. Over time, the
requirement for insulin supplementation is usually completely eliminated intype 2 diabet es. Type 1 patients often continue to need some
supplementation, but other degenerative processes are usually arrested. GENETIC  DISORDERS
Genetic disorders generally do not respond to the Gerson Therapy, but
symptoms of genetic weakness can be improved. One case of cystic fibrosis
showed significant improvement while the patient followed the Gerson
program. Emphysema
Positive responses by emphysema patients have been observed when they
faithfully adhered to the Gerson protocol. Lung capacity can be increased
and related symptoms controlled. Heart Disease and V ascular Disease
High blood pressure responds exceptionally well to the Gerson Therapy. In fact, improvements are so great that the companions accompanying a
heart patient should be screened for antihypertensive effects, since we have
observed hypo tension in both patients and companions following
administration of the Gerson diet alone. Antihypertensive drugs should be
slowly decreased starting the third to fifth day of treatment. Malignant high
blood pressure can take longer to respond to the treatment. Heart disease does respond well to the Gerson program, and here is an
illustration: In October 1990, a man whom we’ll identify as Frank Winslow
checked into the Gerson Therapy hospital in Tijuana, Mexico, with a
multitude of health problems. He was extremely obese, weighing 303
pounds. Now forty-six years of age, Frank had already suffered a massive
heart attack at age thirty-eight, and it had left him not only with heart
damage, but with high blood pressure. Frank Winslow also suffered from gout and was taking standard antigout
medication. If he stopped taking  it for only one day, he would have a severe
gouty attack. He also had intractable diabetes. Even with his takingmedication and insulin, his blood sugar ran between 240 and 400 mg/dL
(where normal is below 120). So Frank was given the Gerson Therapy, modified somewhat because of
his high blood pressure and diabetes. Usually, as you may know by now, the
Gerson juicing program includ es thirteen glasses of fruit and vegetable
juices: one 8-ounce glass (225 grams) of orange juice, about five glasses
containing apples and carrots  in approximately a 35 to 65 percent
proportion, 1/3 apples to 2/3 carrots), three glasses of carrot juice given
with two capsules of liver powd er each, and four glasses of juice made with
various salad greens, also containing one small apple each. In order to
decrease his glucose intake somewhat, he was given not orang e juice but
grapefruit juice. And Frank’ s other juices contained fewer apples. He was
also given more green juices in the place of some of the carrot juice. Making an additional dietary adjustment which is usually done for
diabetics, this patient was not furnished with a fruit plate to eat in his room,
as the other patients ordinarily receive. Instead, Frank was serve d a plate of
raw vegetables: cut-up carrot sticks, green pepper strips, celery sticks, little
cauliflower heads, tomatoes—so that he would have something  to “nibble”
in case he was hungry. Outside of that, he could eat three full Gerson
Therapy meals at regular mealt imes. They included all organic vegetarian
foods, freshly prepared without any salt or fats, no frozen or canned foods,
and very limited herbal spices. Between his three meals and thirteen glasses of juice, plus his raw
vegetable plate daily, Frank was never hungry even for one moment. But he
did get rid of a pound a day for over two and a half months! Of course the
man was also administered the other components of the Gerson Therapy: 2
tsp of potassium compound in each glass of juice, along with a little
thyroid, Lugol’ s solution (iodine), and digestive enzymes. Frank was taken  off his antigou t medication from the first day and never
had another gout attack! He was also receiving the regular coffee enemas of
the Gers on Therapy and an intramuscular injection of 3 cc of crude liver
extract which contained 0.1 cc of vitamin B12 daily. Exceptionally (this next
medication is not given to nondiabetic patients), he also received three
times daily 200 mcg of chromium picolinate, a glucose tolerance factor. Meantime, Frank’ s blood pressure came down (without salt and fat, the
Gerson Therapy  usually produces reduction of blood pressure within a few
days); therefore, his blood pressure medication was lowered.Within five weeks, not only had Frank Winslow lost 35 pounds, but his
blood sugar was


 over our
resistance to choosing love. The ego comes up with very complicated
reasons why love is rarely the right answer, using the power of our own
minds to obscure the obvious. The ego makes strength appear as weakness
and weakness appear as strength. The ego’s thought system is like a consciousness hack, and the mystic
Jesus unhacks it. He transfo rms the world by transforming us. He
transforms our attitudes, our nervous systems, and our relationship to
others. It is not hyperbole to say that he gives us new life. From the immaculate conceptio n to the annunciation, from his birth to
his family’ s flight into Egypt, from his teaching in the temple to his
baptism, from his temptation to his transfiguration, from Gethsemane to the
crucifixion, from his resurrecti on to his ascension, the life of Jesus has
meaning on both outer and inner planes. Yes, those are stories, but they are
also states of awareness. All stages of his life have mystical equivalents. The birth of every child is the birth of God’ s love, or the birth of love into
the world. The thinking of the world then inevitably violate s all of us,
leading to pain and despair; that is the meaning of the crucifixion. When we
choose to respon d with forgiveness, love prevails; that is the meaning of the
resurrection. The lesson of the resurrection is that love corrects all things. That’ s not just the story of our lives; in some ways it’s the story of
almost every situation. Everyone’ s life is different, with unique
circumstances and experiences. Yet on another level there is only one story. Every single moment, we’re living out the same one. The dynamic of the life of Jesus—his birth, his crucifixion, and his
resurrection—is a template for a deeper understanding of the human
experience. As we recognize the workings of those dynam ics, we’re
empowered to claim the miracle of resurrection in our own lives. In him it
is already done. The power of the ego has been overcome in one; therefore
his overcoming is available to all. The point is not to share the crucifixion
of Jesus, but to share in his resurrection. Understanding the mystical journey makes it easier, quicker, more
miraculous. OceanofPDF.comMary’s Love
Just as the figures in a dream are various aspects of who we are, so are the
figures in scripture. The mysti cal Mary represents the human heart, the
receptive feminine aspect of the psyche. Humanity is pregnant with a new phase of its history, and for most of us
it’s a difficult pregnancy. Every life is a microcosm of the evolutionary
changes occurring in the world. We’re experiencing rebirth as individuals as
well as the rebirth of human civilization. We’re either headed  for a death
spiral, or else we are preparing for something new. That something new will
not emer ge just from science or politics; it will emer ge from within us. The esoteric dimensions of Mary’s story hold deep meaning for the
modern seeker. She was a maiden blessed by God, awakened in the middle
of the night by the angel Gabriel and told to go up onto the roof. There, she
was told by the angel she would give birth to the Son of God. Mary’ s was said to be a virgin birth, of course, yet what we read as the
word “virgin” today meant simply “maiden” in the original Greek. The idea
that Mary was impregnated by God rather than by man has mystical
significance whether she was physically a virgin or not. There is something
that happ ens in our hearts when we feel a stirring, a sense we can’t quite put
our finger on, that something new is about to happen. It does not come from
anything or anyone outside us. It’ s unfolding from deep within. Mary is the feminine yin to God’ s masculine yang. God impregn ates the
human heart. What is born from  that divine conception is the Christ, a new
sense of self that we carry into the world. This newborn self is fathered by
God and mothered by our humanness, the truth of who we are, both human
and divine. It’s not just Mary who was awakened from her sleep; all huma nity has
been in a state of spiritual slumber. “Yet the Bible says that a deep sleep fellupon Adam, and nowhere is there reference to his waking up”* (T-18). Who
among us isn’ t feeling the call to awaken? Our personal awakening is a gradual process, not necessarily a eureka
moment heralding a dramatic change. There might not have been a
particular moment or event, or anything that even seemed very significant
at the time. It might have been a prayer or meditation or mindfulness
practice. It might have been a relationship or a book or a teacher or a
spiritual journey. It could have been any form of life-changing experience,
good or bad, that cracked open the heart and led to greater wisdom. It might
have been an almost eerie experience of simply knowing something, though
we couldn’t explain why. No matter what form our initial awakening took,
we reme mber it as something that formed a crack in our resistance and
signaled the arrival of somethin g new. It was that something that awakened
us from our sleep and led us to the “roof” of our higher mind. Mary was to tell no one, and neither are we. The birth of new life is a
mysterious process, whether it’s the birth of a child or the birth  of a better
self. The period of gestation requires nourishment and care. We have an
instinctive understanding that certain ideas should stay within us, protected
from outside exposure until they’re ready to be brought forth. The spiritual
life is difficult to cultivate amid the clanging clamor of the modern world. Not just within Mary, but also within us, the newborn Christ needs
protection. It isn’t safe in this society to talk about our spiritual lives in just
any old setting. Conscious frien dships, therapists, and spiritual or religious
counselors offer protected spaces. Outside those, it can be emotionally
treacherous to share our deepest feelings about the inner life. And what is being born from deep within us is the power that will save
the world. Mary represents a facet of consciousness often referr ed to as the
“divine feminine,” a long-suppressed dimension of both self and society
that is desperate ly needed now. “This is what is meant by ‘the meek shall
inherit the earth.’  They will literally take it over because of their strength”*
(T-20). Mary’ s powers of kindness, gentleness, tenderness, nurturing,
bravery, understanding, and mystery—and most of all, her endurance amid
the deepest grief—are all aspects of self that will help us build a more
sustainable world. Like Mary, we too feel the stirring of new life within us. Like her, we
keep these things within us and we ponder them in our hearts. The whisperof angels is a deeply personal thing. Sometimes it’s insight, the intuitional
hits we get in the middle of the night. Some mysterious force is
encouraging us to be better, to do better, than we have ever been or done
before. We have a feeling that changes are coming and that we have some
work to do. The future of the world depends on our doing it. It will take more than
physical acts of procreation to perpetuate the life of humanity now; it will
take an evolution of human consciousness, a collective wisdo m that does
not yet exist on a massive scale. And just as physical life gestates within the
body, wisdom gestates within the mind. We must be and do differently now
in order for the species to survive. The ego, of course, will have none of that. Herod—the ego writ large—
is always on the lookout. The ego jealously guards its power lest love take
primacy over its worldly interests. It seeks to invalidate and destroy all
expressions of love. Herod wasn ’t having any of it with that powerful baby
who was born to be King of the Jews. He would rather kill all the babies
than allow that one to live. Mary was obviously very vulnerable then, as all
of us feel when new life—whether physical or spiritual—grows within us. Where does our protection lie? It lies in Joseph, the “divine masculine,” the aspect of the psyche that
manages the material world. It makes sure we’re safe as we go through our
transformational process. Joseph received all the instruction he needed. He
was directed to take Mary to Egypt to protect her, just as we learn
appropriate self-care and the gifts of solitude. The land of Egypt means the
sacred self; we retreat to that place within us while the old order falls away,
incubating our powers until the hour when the culture is ready to receive it. Herod’ s edict to “kill all Jewish babies” means the ego’s desire to nip in
the bud any emer ging hope. Herod’ s sons represent newer generations of
egoic figures, always working to suppress the voices of those  who might
emer ge as a challenge to the old order. The voice of the mystic finds no
welcome in Herod’ s land, but God is with you. You will be delivered to the


 ca me
home to Perth, Western Australia, where his father lived, and sa id to
him that he had met a monk who had returned from one of the healing
shrines in Europe. This monk sold him a piece of the true cr oss. He
said that he gave the monk the equivalent of $500 for it. This young man had actually picked up a splinter of wood from the
sidewalk, went to the jeweler’s, and had it set in a ring so tha t it
looked real. He told his father that just touching the ring or the cross-hea led
many. He inflamed and fired his father’s imagination to the po int that
the old gentleman snatched the ring from him, placed it over his chest,
prayed silently, and went to sleep. In the morning he was heale d. All
the clinic’s tests proved negative. You know, of course, it was not the splinter of wood from the
sidewalk that healed him. It was his imagination aroused to an intense
degree, plus the confident expectancy of a perfect healing. Imagination was joined to faith or subjective feeling, and the un ion of
the two brought about a healing. The father never learned of the t rick
that had been played upon him. If he had, he probably would have had
a relapse. He remained com-pletely cured and passed away fifteen
years later at the age of 89. • One universal healing principle
It is a well-known fact that all of the various schools of healing
effect cures of the most wonderful character. The most ob vious
conclusion, which strikes your mind, is that there must be some
underlying principle, which is common to them all, namely, the
subconscious mind, and the one process of healing is faith. 55  It will now be in order to recall to your mind z once more the
following fundamental truths:
First that you possess mental functions, which have been
distinguished by designating one the conscious mind and the other t he
subconscious mind. Secondly, your subconscious mind is constantly amenable to the
power of suggestion. Furthermore, your subconscious mind has
complete control of the functions, conditions, and sensations of your
body. I venture to believe that all the readers of this book are famil iar with
the fact that symptoms of almost any disease can be induced i n
hypnotic subjects by suggestion. For example, a subject in t he
hypnotic state can develop a high temperature, flushed face, or chills
according to the nature of the suggestion given. By experime nt, you
can suggest to the person that he is paralyzed and cannot walk: it will
be so. By illustration, you can hold a cup of cold water under the nose
of the hypnotic subject and tell him, “This is full of peppe r; smell it!”
He will proceed to sneeze. What do you think caused him to sneeze,
the water or the suggestion? If a man says he is allergic to Timothy grass, you can place  a
synthetic flower or an empty glass in front of his nose, when he is in a
hypnotic state, and tell him it is Timothy grass. He will portray the
usual allergic symptoms. This indicates that the cause of the disease is in the mind. T he
healing of the disease can also take place mentally. You realize that remarkable healings take place through oste opathy,
chiropractic medicine, and naturopathy, as well as through all t he
various religious bodies throughout the world, but it is obvious that all
of these healings are brought about through the subconscious mi nd—
the only healer there is. Notice how it heals a cut on your face caused by shaving. It knows
exactly how to do it. The doctor dresses the wound and says, “Na ture
 56  heals it!” Nature refers to natural law, the law of the s ubconscious
mind, or selfpreservation, which is the function of the subconsciou s
mind. The instinct of self-preserva-tion is the first law of nature. Your
strongest instinct is the most potent of all autosuggestions. • Widely different theories
It would be tedious and unprofitable to discuss to any great ext ent
the numerous theories advanced by different religious sects and p rayer
therapy groups. There are a great number who claim that becaus e their
theory produces results it is, therefore, the correct one. This, as
explained in this chapter, cannot be true. You are aware that there are all types of healing. Franz A nton
Mesmer, an Austrian physician (1734-1815) who prac-ticed in Pari s,
discovered that by applying magnets to the dis-eased body, he could
cure that disease miraculously. He also performed cures wit h various
other pieces of glass and metals. He discontinued this form of healing
and claimed that his cures were due to “animal magnetism,”
theorizing that this substance was projected from the heale r to the
patient. His method of treating disease from then on was by hyp-notism,
which was called mesmerism in his day. Other physicians sai d that all
his healings were due to suggestion and nothing else. All of these groups, such as psychiatrists, psychologists, osteo paths,
chiropractors, physicians, and all the churches are using the one
universal power resident in the subconscious mind. Each may
proclaim the healings are due to their theory. The process of all
healing is a definite, positive, mental attitude, an inner att itude, or a
way of thinking, called faith. Healing is due to a confident expectancy,
which acts as a powerful sugges-tion to the subconscious mind
releasing its healing potency. One man does not heal by a different power than another. It is tru e
he may have his own theory or method. There is only one process of
healing and that is faith. There is only one heal-ing power, nam ely,
 57  your subconscious mind. Select the theory and method you prefer. You can rest assured, if you have faith, you shall get results. • Views of Paracelsus
Philippus Paracelsus, a famous Swiss alchemist and physi-c ian, who
lived from 1493 to 1541, was a great healer in his day. He stated wha t
is now an obvious scientific fact when he uttered these words,
“Whether the object of your faith be real or false, you wil l
nevertheless obtain the same effects. Thus, if I believ ed in Saint
Peter’s statue as I should have believed in Saint Peter him self, I shall
obtain the same effects that I should have obtained from Saint  Peter. But that is superstition. Faith, however, produces miracles; and
whether it is true or false faith, it will always produce t he same
wonders.”
The views of Paracelsus were also entertained in the six-tee nth
century by Pietro Pomponazzi, an Italian philosopher and
contemporary of Paracelsus, who said, “We can easily conceive t he
marvelous effects which confidence and imagination can produce,
particularly when both qualities are reciprocated be-tween t he subjects
and the person who influences them. The cures attributed to the influence of certain relics are the effec t of
their imagination and confidence. Quacks and philosophers know that
if the bones of any skeleton were put in place of the saint ’s bones, the
sick would none the less experience beneficial effects, if the y believed
that they were veritable relics.”
Then, if you believe in the bones of saints to heal, or if you be lieve
in the healing power of certain waters, you will gel results because of
the powerful suggestion given to your sub-conscious mind. It is the
latter that does the healing. 58  • Bernheitn’s experiments
Hippolyte Bernheim, professor of medicine at Nancy, France, 1910-
1919, was the expounder of the fact that the suggestion of the
physician to the patient was exerted through the subconscious mind. Bernheim, in his Suggestive Therapeutics, page 197, tells a story of
a man with paralysis of the tongue which had yielded to no form of
treatment. His doctor told the patient that he had a new instrument with whic h
he promised to heal him. He introduced a pocket thermometer into the
patient’s mouth. The patient imagined it to be the instrument, which
was to save him. In a few moments he cried out joyfully t hat he could
once more move his tongue freely. “Among our cases,” continues Bernheim, “facts of the same sort
will be found. A young girl came into my office, hav-ing suffered
from complete loss of speech for nearly four weeks. After making sure
of the diagnosis, I told my students that loss of speech sometim es
yielded instantly to electricity, which might act simply by  its
suggestive influence. I sent for the induction apparatus. I ap plied my
hand over the larynx and moved a little, and said, ‘Now you can speak
aloud.’ In an instant I made her saw ‘a,’ then ‘b,’ then ‘Mari a.’ She
continued to speak distinctly; the loss of voice had disappeared.”
Here Bernheim is showing the power of faith and expect-ancy on
the part of


’ve earned the right to trust yourself. When
you’re a ligned with truth, your desires can be trusted. Y ou  have a
knowing that they come from God.DA Y 361
I  a m  d i v i n e l y  p r o g r a m m e d  t o  r i s e. I  a m internally p rogrammed to rise to my highest creative possibility. Nothing I do ca n erase the ye arning of my soul to achieve it, or the
yearning of the universe to give it to me. No deviation from love—on my
part or anyone else’ s—can kee p the universe from its divine intention
that my life be one of fullness and joy. According to A Course in Miracles, any miracle I might have
deflected is “held in trust for yo u until you are ready to receive it.” The
universe has a built-in insurance policy. Whatever I have lost is
programmed to return—in another form, in another situation, in  another
town, or  with other people, perhaps, but through the power of at onement,
it will  return. Dear God,
I feel that I have failed. I feel that all my efforts have come to naught. I feel shame at the way my life has turned out. I do not know what to do or wher e to go. Please, dear God, r epair my heart,
Heal my mind, and change my life. Pave a way for me out of darkness into light. I atone for my err ors, and I pray for for giveness. Please do for me what I cannot do. Thank you, God. Amen.DA Y 362
I  s u r r e n d e r  t o  G o d  m y  w o r k  i n  t h e  w o r l d. T o the ego mind, surrender means giving up. T o the spiritual mind,
surrender means  giving in and receiving. Once I’m there, inside the holy
place where all is inner riches, the outer gold of worldly prosperity
appears in a miraculous way. It comes inviting me to use my wealth
responsibly and to share it generously, as the universe so shared it with
me. As G od so clothes the lilies in th e field, He will surely clothe me. He
asks that I extend to others the blessing and protection He has poured
upon me, that His love might flow forth in an endless stream of miracles. Dear God,
I surr ender to Y ou who I am, what I have, and what I do. May my life and talents be used in whatever way serves Y ou best. I surr ender to Y ou my failur es and any pain still in my heart. I surr ender to Y ou my successes and the hopes that they contain. May the light of Y our love shine deep within my heart
And extend thr ough me to bless the world. Amen.DA Y 363
I  d e d i c a t e  m y  t a l e n t s  t o  G o d. T hat w hich is pro actively placed in the service of love is protected  from
the grips  of fear. That which is proactively placed in the service of deep
sanity is protected from the grip s of neurosis. That which is pr oactively
placed i n the service of what i s good, holy, and beautiful is protected
from the forces of destruction. T oday, I take myself, my work, and the God within me seriously—
dedicate myself  daily, hourly, even moment by moment t o love’ s
purposes—and t he ego won’ t ha ve a chance. It knows a holy m ind when
it sees one. Dear God,
I dedicate to Y ou my talents and abilities. May they be used in a way that serves Y our purposes. I surr ender to Y ou my business and finances. May my work be lifted to its highest possibility,
As a blessing on all the world. Amen.DA Y 364
FOR REFLECTION
O n  t h e  M i r a c l e  o f  F o r g i v e n e s s
I t’ s fairly easy to stay loving and serene when others always act t he way
you wan t them to, but that’ s n ot a realistic picture of life. Everyone’ s
imperfect, everyone’ s wounded, and most of us have been s omewhat
scathed at one time or another by the casual cruelty of others. For giveness involves faith in a love that’ s greater than hatred, and a
willingness to see the light in someone’ s soul even when their
personality harbors darkness. For giveness doesn’ t mean that someone
didn’ t act horribly; it simply me ans that we choose not to focus on their
guilt. In focusing on it, we make  it real to us, and in making it real to us,
we make it real for  us. The only way to deliver ourselves from
vulnerability to other people’ s b ehavior is by identifying with th e part of
them that lies be yond their bodies. W e can look beyond others’ behavior
to th e in nocence in their souls. In doing so, we not only free them from
the weight of our condemnation, but we free ourselves as well. That is the miracle of for giveness.DA Y 365
T h e  p o w e r  t o  w o r k  m i r a c l e s  i s  m y  n a t u r a l
i n h e r i t a n c e. A s a child  of God, I am entitled to the riches my Father bestows o n me:
the miracles that occur when my mind is attuned to love. In remembering who He is, and who I am, I remember the power
within me. This is not a power  to merely fix things. It is the power to
transform the world. May I use my power with magnanimity and grace,
to work miracles wherever I am. Dear God,
I r eceive the gift Y ou have bestowed on me
T o work miracles on Y our behalf. May my mind so serve Y our purposes
That in time we come to co-cr eate
A heaven her e on earth. And so it is. Amen.ACKNOWLEDGMENTS
T hanks to all the marvelous pe ople who helped me put this  book
together. It was a sweet, meaningful experience bringing all our hearts
and creative talents to the ef fort. My abiding thanks to... Mickey Maudlin, for steering my literary ship with calm and
creativity. I’m very grateful for the opportunity to deliver my w ords into
such capable hands. Ellis Levine, for literary cou nsel, constant back-and-forths, and
always-sage advice. T ammy V ogslan d, for keeping my material world in right order. And
that is no joke. Kathryn Renz, Lisa Zuniga, T erri Leonard, and Michele W etherbee,
for all their exce llence in taking a manuscript and turning it into a book;
and Claudia Boutote, Laina Adler, Amy V anLangen, and Melinda
Mullin, for letting the world know about it. Also, Jeremy Cowart and
David Kaufman, for the beauty they brought to the process. Mark T auber, for publishing my work. Thank you for the honor. Lesley Silverman, for generous and impeccable assistance with the
manuscript. It’ s a better book because you were at my side. Frances Fisher, W endy Zahler, and David Kessler, for the bles sings
of friendship. I cannot thank you enough. India W illiamson, for being the daughter of my dreams. T o all of you, my abiding gratitude. This book carries your love, as
well as mine, out into the world.ABOUT THE AUTHOR
MARIANNE WILLIAMSON  is an internationally acclaime d author
and lect urer. Six of her ten published books have been New Y ork T imes
bestsellers. Her books include A R eturn to Love, The Law of Divine
Compensation, T he Age of Miracles, A Course in W eight Loss, Everyday
Grace, A W oman’ s W orth, Illuminata, and The Gift of Change. Marianne
has been  a popular guest on television programs such as The Oprah
W infr ey Show, Larry King Live, Good Morning America, and Charlie
Rose. V isit her online at www.marianne.com. Reading these daily morsels of wisdom will help you stay focused,
hopeful, and centered—and open your eyes to all the ways God  wants to
help and bless you. Expect a miracle every day! V isit www.AuthorT racker.com  for exclusive information on your
favorite HarperCollins authors.BACK AD
Books by Marianne W illiamson
A Return to Love
The Gift of Change
The Law of Divine Compensation
A Y ear of MiraclesCREDITS
Front cover design: Barb LeV an Fisher
Photography: Jeremy CowartCOPYRIGHT
A YEAR OF MIRACLES : Daily Devo tions and  Reflections. C opyrigh t © 2013 by Marianne
W illiamson. All rights reserved


ASE CONDITIONS
Bone problems, cataracts, tooth enamelproblems, hardening glands, gas, tumors,weak connective tissue, scoliosis, scar tis-sue, splinters, smelly feet. – cerebrum and cerebellum – there results a “sag-
ging apart” of the positive and negative poles ofthe dynamo that runs the body’s machinery. Anunfailing sign or symptom of this deficiency is agroundless fear of financial ruin. While thoseborn in any of the twelve signs may sometimes bedeficient in Calc Fluor, Cancer individuals aremore likely to manifest symptoms, indicatingtheir lack of this elastic fiber-builder.The governing planet of this water sign is the
Moon. The gems associated with Cancer areblack onyx and emerald, and the colors are greenand russet brown.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Kalindi Press
Kalindi Press
Homeopathy / Natural Health
$24. 95
978193 58261 8752495FACIAL DIAGNOSIS OF CELL SALT DEFICIENCIES is a fabulous, comprehensive resource that
every physician who wants to incorporate natural medicine in their practice should have. It not only thoroughly reviews the pathophysiology of each cell salt, but also details the physical signs if one’s body is deficient. Each chapter has a summary and color facial photos of each cell salt deficiency in its acute and chronic states. I highly recommend this book. — Cindi Croft, D. O. THIS BOOK HAS HELPED ME to efficiently and quickly identify weak areas in my clients’ health,
allowing me to more easily target priority issues, resulting in deeper and longer lasting balances for the sustained renewal of health. Cell salt supplementation has dramatically increased the general overall health and vitality of my clients. — Christopher Noel, Licensed Massage Therapist, Energy Kinesiologist, Kinergetics Consultant
DAVE CARD IS VERY KNOWLEDGEABLE in the field of Homeopathic medicine, and his
approach is practical and articulate. His books can be used as a guide to wellness in Alternative Medicine, and they have been a great tool in my own practice. The pictures in Facial Diagnosis of Cell Salt Deficiencies allow patients to relate to their medical concerns. In our time, as more Americans are taking greater responsibility for their own health, I can see these books helping people to take care of their medical concerns. I strongly support Dave’s book, and will recommend it to anyone, including those in the medical field, as a guide and for the application of Homeopathic medicine. — Cesar Diaz, M. D., Family Practice/Natural MedicineDeficiencies in diet and metabolism, together with disease conditions, are easily
observed in the face, if you know what to look for. This book is about how to “read
the face” to determine which essential cell salts (also known as tissue salts) are
lacking in the body. When a diagnosis is determined, the patient or clinician
can then remedy that condition by supplementing with the proper cell salt. Based in the pioneering work of German researcher Dr. W. H. Schuessler (1880),
and American physician Dr. George W. Carey (1920), this book presents
a compendium for the 21ST century – an efficient guidebook
for both health practitioner and patient. The condition of facial skin is a
primary indicator of overall bodily health. Facial
Diagnosis
oF  cell salt
DeFiciencies
Facial Diagnosis oF cell salt DeFiciencies      caRDA User’s Guide
The many uses and benefits of using cell salts,
with color illustrations for facial diagnosis. DAVID R. CARD
KP Facial Diagnosis Cover. indd   1 2/13/11   5:12:08 PMFACIAL DIAGNOSIS
OFCELL SALT
DEFICIENCYFACIAL DIAGNOSIS
OFCELL SALT
DEFICIENCY
A User’s Guide
David R. Card
HOHM PRESS
Prescott, ArizonaKalindi Press
Prescott, Arizona© 2004, David R. Card
All rights reserved. No part of this book may be reproduced in any manner
without written permission from the publisher, except in the case of quotes
used in critical articles and reviews. Cover design: Kim Johansen
Layout and design: Tori Bushert
Kalindi Press
PO Box 4410Chino Valley, AZ 86323800-381-2700www. kalindipress. com
This book was printed in China on recycled paper using soy ink. Disclaimer: The material in this book is intended for educational purposes
only, and as such is not meant to be a substitute for professional medical
intervention or used to treat or diagnose diseases. In any use of cell salts or
other approaches discussed in this book, please apply common sense and
consult a qualiﬁed, licensed health care professional. Dedication
This book is dedicated to the patience of my family, my clients,
and my mentor, Dr. Robin Murphy. Many thanks to Monique Ordonez for the cell salt allegory
illustration, and to Linda Foulton for her organization and typing. Thanks go to the memory of Dr. George Carey. His work has
been simplified, reformatted, and adapted here for the twenty-first-century reader. Contents
Introduction
Chapter 1 Using Cell Salts — 1
An introduction to cell salts, including dosages
and instructions for their use, and an overviewregarding facial deficiency diagnosis
Chapter 2 Introduction and History —
An introduction to and history of cell salt usageby Dr. Carey; charts comparing cell salt attributes
Chapter 3 CALC FLUOR —
Introduction, materia medica, photographs and
descriptions of facial deficiencies, Schuessler’s recommended uses, astrological correspondences
Chapter 4 CALC PHOS —
Introduction, materia medica, photographs and
descriptions of facial deficiencies, Schuessler’s recommended uses, astrological correspondences
Chapter 5 CALC SULPH —
Introduction, materia medica, photographs and
descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 6 FERRUM PHOS —
Introduction, materia medica, photographs and
descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 7 KALI MUR —
Introduction, materia medica, photographs and
descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 8 KALI PHOS —
Introduction, materia medica, photographs
and descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondencesChapter 9 KALI SULPH —
Introduction, materia medica, photographs
and descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 10 MAG PHOS —
Introduction, materia medica, photographs
and descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 11 NAT MUR —
Introduction, materia medica, photographs
and descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 12 NAT PHOS —
Introduction, materia medica, photographs
and descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 13 NAT SULPH —
Introduction, materia medica, photographs
and descriptions of facial deficiencies, Schuessler’srecommended uses, astrological correspondences
Chapter 14 SILICEA —
Introduction, materia medica, photographs and
descriptions of facial deficiencies, Schuessler’s recommended uses, astrological correspondences
Bibliography —
Cell Salt Sources — Index — About the Author — Introduction
Hopefully, through the photographs provided, this book will
help you to visualize and recognize cell salt deficiencies and gaingreater health. There has been a great amount of interest in cell salts in the last
few years. Most of the material in English is a rehash of the classics. I have updated two classic books from the 1920s written by Dr.<|eot_id|><|begin_of_text|>
Q: Who wrote the book "FACIAL DIAGNOSIS OF CELL SALT DEFICIENCIES"?,
A: David R. Card
Q: What is the purpose of the book "FACIAL DIAGNOSIS OF CELL SALT DEFICIENCIES"?,
A: The book is a comprehensive resource for physicians who want to incorporate natural medicine in their practice, and it helps identify weak areas in clients' health, allowing for targeted treatment.
Q: What is the recommended method for taking cell salts?,
A: The recommended method is to take 2-4 pellets and dissolve them under the tongue for at least 30 seconds.
Q: What is the purpose of the illustrations in the book?,
A: The illustrations in the book are meant to help readers visualize and recognize cell salt deficiencies and gain a better understanding of the book's content.
Q: What is the main focus of the book "FACIAL DIAGNOSIS OF CELL SALT DEFICIENCIES"?,
A: The book focuses on facial diagnosis of cell salt deficiencies, providing a comprehensive guide for health practitioners and patients to identify and treat deficiencies.<|eot_id|><|begin_of_text|>In Bible alchemy (an esotericinterpretation of the Bible), Cancer is representedby Zebulum, the tenth son of Jacob, whose namemeans “dwelling place” or “habitation.” Matthewis the New Testament disciple associated with thissign. 26 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESAs bone is the foundation of the animal structure, I will commence
with the bone builder – Calc Phos, also known as calcium ph


rst drink came ten minutes after
their cure. Compassion for these people has its limits. Anyone could  be forgiven for saying, “If you want to smoke
and drink, if you don’t exercise and insist on eating
cholesterol, then too bad for you.” Undeniably people do
say such things, or at least think them. But the essence of
compassion lies in recognizing how hard it is to be good. To
forgive someone is to let him be free, even if he abuses that
freedom beyond exasperation.There is a story in India about the sadhu and the
scorpion:
A man is walking down the road when he spots a sadhu
kneeling beside a ditch. He approaches and sees that the
sadhu is watching a scorpion. The scorpion wants to cross
the ditch, but when he gets into the muddy water, he
begins to drown. The sadhu carefully reaches down to pull
him out of the water, but as soon as he touches it, the
scorpion stings him. The scorpion goes into the water
again, again it begins to drown, and when the sadhu lifts it
out, he receives another sting. The man sees this happen three times. Finally he blurts,
“Why don’t you stop allowing yourself to be stung?” The
sadhu replies, “There is nothing I can do. It is the
scorpion’s nature to sting, but it is my nature to save.”
The reason that society  has set up the institution of
medicine is to ensure that our instinct to save one another
never dies. It is the same instinct that sees no blame in
another person’s weakne ss; it freely takes responsibility for
troubles that are not its own. If I ever walked into a
hospital and detected there that the spark of compassion
had gone out, I could write the end of medicine— darkness
will have won. —
Modern medicine is still dominated by the notion that
disease is caused by objective agents. A sophisticated
analysis shows that this is only partly true. A disease
cannot take hold without  a host who accepts it, hence the
current attempts to understand our immune system. Historically, both Greek medicine and Ayurveda were
founded on the idea that the host is all-important. The
Greeks believed that there was a ﬂuid called physis  that
ﬂowed in, out, and through all of life. The ﬂow of physistied the organs inside the body with the world outside, and
as long as the two were  in balance, the body would be
healthy. (This premise is still reﬂected in our use of the
word physics  to explain the outer world and the related
physiology  to explain the inner.) In Ayurveda, it takes the
balance of three eleme nts, called doshas,  to maintain
health. The point is not whether physis or doshas exist, but
that one’s own state of balance determines whether one is
sick or well. Medicine is coming back  to this notion, the oldest in all
the healing arts, but I notice that an impersona l air still
hangs over everything. We are settin g up a concrete thing
called the immune syste m and pinning our hopes onto it. The original idea, as voice d by the Greeks and by Ayurveda,
was much more organic. A patie nt was not a colle ction of
host cells but someone who ate, drank, thought, and acted. If a doctor wanted to change someone’s doshas or his
physis, he changed his habits. In this way, he got right to
the root of the patient’s participation in the world. There are dozens of medical systems in the world, many
of them deeply in conﬂict with one another. How can they
cure people and yet disag ree so completely? What is poison
to me is cure to a homeopath. I think the answer is that all
medicine works by helping a patient live through his
disease, moment by moment, until the balance swings away
from sickness toward cure. I cannot be more speciﬁc,
because the process does not happen in books but in living
persons. People have drunk grape juice and recovered from
cancer. If you can successfully restore balance to the
bodymind, then the patient’s immune system will respond. The immune cells do not judge whether the doctor  believes
in convention al medicine,  homeopathy, or Ayurved a. Insofar
as it can change our participation in disease, every system
is capable of working. I think Ayurveda will rise toprominence, however, because it recognizes the need to
cure patients by curing their reality ﬁrst. More and more I feel the importance of the patient’s
personal reality. A middle-age d doctor, a radiologist, came
to see me after he was diagnosed with leukemia. He was
extremely sophisticated in his knowledge of the disease, an
unpredictable form called chronic myelogenous leukemia,
meaning that it aﬀected the white blood cells called
myelocytes. As yet he felt nothing beyond some fatigue
during the day, but the mortality statistics, which he also
knew well, were grim. They said that the averag e survival
was thirty-six to forty-fo ur months. On the other hand,
because the disease is unpredictable, he could live much
longer. Before coming to me, he had consulted the leading
cancer institu te in New York City. They had made extensive
tests on his blood and oﬀered him a choice of half a dozen
experimental drug protocols. No single accepted treatm ent
for his leukemia exists; none of the experimental ones came
with any promises that his life expectancy would be
lengthened. Upon reﬂection, he had rejected treatment and began to
read up voraciously on spontaneous remissions, including
something I had written. He had sought me out for that
reason. As we talked, I saw that one particular detail was a
huge stumbling block for him. “I want to believe I will recover from this,” he told me,
“but someth ing really worries me. I read about a lot of
remissions from cancer, but I didn’t run across any
spontaneous remissions from leukemia.”
One could see how his medical mind was working. The
variety of leukemia he has is linked to a genetic component,
called the Philadelphia chromosome. He had tested positive
for this chromosome, and being a physician, that was the
end of the story—he was genetically marked for doom. Theonly chance for Ayurveda  would be if it promoted a miracle. But he couldn’t ﬁnd any reports of leukemia mirac les in the
journals. “Look,” I said, “you are obsessed with the statistics on
this disease. Don’t think about them—what you want to do
is beat the statistics, don’t you?”
“I know, I know,” he said abstractedly, “but I can’t ﬁnd a
single spontaneous remission in the whole literature. I
could be the ﬁrst, of course, but…” His voice trailed oﬀ. I had a brainstorm. “Why don’t you tell yourself you have
some other cancer,” I suggested. “Then at least you would
have hope for a remission.”
His face brightened, and he leaped at my suggestion. Then I had more good news for him. I had just stumbled
across a review article that connected childhood leukemia
and stress. This man had a totally diﬀerent disease, but he
also led an incredibly stressful life. His wife was divorcing
him, his medical partners had ﬁled a lawsuit against him,
his children,  now grown, did not speak to him anymore,
and he had to support two houses and three Mercedeses. It
was in the midst of his rancorous divorce that his diagnosis
had been made, quite by accident, and now his wife
insisted on staying with him. The reason she gave was her
fear of being left alone after he died. “I just read that stress is linked to childhood leukemia,” I
oﬀered. He beamed when he heard this, because the
scientist in him made a causal link between stress, the
activation of “stress hormones” like cortisol, and ﬁnally a
suppression of the immune system. Maybe that was
happening to him. No one had actually shown a link
between stress and his disease, but now he had one more
straw to grasp. He went away and continued to do well. The next time he
came in, he asked me if he should go for a blood test. Leukemia causes a disastrous elevation in the number ofwhite blood cells; a lower count would prove to him that he
was really getting better. “If the counts are bad,” I reasoned, “then you will get
depressed and put more stress on yourself. If they are
good, then you will be getting better anyway. Why not
postpone the blood test until you feel some symptoms?” He
agreed to this and went away again. The last time I saw him was last week. He told me that
believing he has cancer instead of leukemia was working
out well. “You know,” I said, “why bother to call it cance r? You
could tell yourself that you have a chronic disease that has
no name. If it doesn’t have a name, then you won’t have to