 Fire-Metal-
Wood ; and for Water: Earth-Water-Eire. This triad is considered to be
regulatory and less stable. Microcurrent. Electri cal current generated by medical instruments in
the range of millionths of an amp, which is within the same range as
the body’s own bioelectricity. Modules. Herbal formulas that have limited properties and eects
that are designed to be combined like building blocks to create morecomplex multipurpose formulas. Moisture  (Jin-ye ). Those processes and inuences within the body
that cannot be classied as Qi (insubstantial)  or Blood  (substantial);
that is, an intermediate state of Qi. Moisture  includes cerebrospinal
uid, synovial uids, interstitial uids, sweat, mucus, tears, saliva,
sexual secretions, sebaceous secretions, urine, and the Nutritive
Essence  that circulates with the Blood. Nutritive Qi. Also called Food Qi or Nutritive  (or Food) Essence ; that
which is transformed by the Stomach  and assimilated by the Spleen
to become the basis of the Qi, Moisture, and Blood  that nourishes the
organism. The lighter more rened Yang Essence  combines with Air
Qi to become the Pure Qi  that circulates in the channels. The heavier
Yin part is transmitted downwa rd to the Kidney  where it combines
with the congenital or prenatal Essence  to become the pure Essence
stored by the Kidney  (the material basis of growth, regeneration, and
procreation). Ontogeny. The pattern of individual development in a living
organism. Organ. Refers not only to an anatomical entity such as the heart or
liver, but also to the aggreg ate of tissues, activities, and channels
that constitute the Network of which that Organ  is an integral part. Thus the Heart  is associated with the Organ Network  of the Heart,
which also includes the Organ  of the Small Intestine  as well as the
channels of the Heart  and Small Intestine. Organ Networks  (Zang Fu). Distinct physiological-psychological
spheres of function within the organism. The Five Organ Networks
correspond to each of the Five Phases. These Networks  organize all
physical and mental processe s and link together all of the structural
components of channels, Organs, tissues, uids, and so on. They arethe Liver (Wood ), Heart  (Fire), Spleen  (Earth ), Lung (Metal ), and
Kidney  (Water ). Pathogenic Agent. Any entity of external or internal origin that
obstructs or interferes with normal function and that itself can
create secondary pathologic changes. Pattern of Disharmony. The integrated interpretation and
identication of an individu al’s array of symptoms and signs in
terms of the categories of Yin-Yang, Five Phases, Body Constituents,
Eight Principles, Adverse Climates, and pathogenic accumulations;
thus, a typical pattern of disharmony of the Spleen  includes
deciency  of Qi, an accumulation of Dampness, and stagnation of Qi
of the Stomach. Pericardium. One of the six Yin channe ls whose function is subsumed
within the Heart Organ Network. The Pericardium, along with the
Triple-Burner, is not associated with an anatomical entity. It
corresponds with the active function of the Heart  in perfusing the
body with Blood  (arterial circulation) and with the passive function
of harboring the Spirit  (maintaining awareness). Phlegm. Mucus, a by-product of dense, congealed Dampness, which
can cause obstructions, nodules, lumps, or tumors. Phenomenological or Phenomenology. In philosophy, the attemp t to
describe both internal and external events that constitute our reality
or existence without seeking to understand or identify their ultimate
or original causes. Chinese traditional medical thinking tends to be
phenomenological rather than causal, in contradistinction to
modern Western medical thinking. Psyche  (Shen). A Greek word for “soul,” meaning that which is not of
the body or matter. In the context of Chinese medicine it refers toall of the mental and psychological processes and immaterial aspects
of the organism. Purge. Eliminate, evict, eradicate, remove: to purge is to rid the
body of pathogenic agents or Adverse Climates  such as Wind, Heat,
Cold, Dryness, and Dampness  or phlegm; or to eliminate the
undesirable congestion of Qi, Moisture, and Blood. Herbs that purge
oust unwanted conditions by strongly stimulating the eliminative
function of the skin, lungs, intestines, and bladder as well as the
metabolic and temperature regulating mechanisms of the vegetative
nervous system. Qi (pronounced “Chee”; also spelled Ch’i). The creative or formative
principle associated with life and all processes that characterize
living entities. All animate forms in nature are manifestations of Qi. Qi is an invisible substance, as well as an immaterial force that has
palpable and observable manifestations. Qi has its own movement and also activates the movement of things
other than itself. Qi begets motion and heat. Within the context of
the human person, Qi is that which enlivens the body and is
dierentiated according to specic functional systems. All physical
and mental activities are manifestations of Qi: sensing, cogitating,
feeling, digesting, stirring, propagating. One Chinese ideogram for Qi is composed of an upper radical
representing “rising vapor” and a lower radical denoting “grain.”
The steam that spirals from a pot of cooking rice symbolizes
distilled essen ce, hence Qi can be translated as the vapor of the
nest matter. Qi refers to resources the huma n organism consumes,
transforms, and transmits. The highly rened essence of food (Food Qi) and air (Air Qi) in the
body becomes one entity known as Pure or Righteous Qi. It is this
Righteous  or Zheng Qi that circulates in the channels, regulating andnourishing all body processes and activities. Defensive Qi  (wei) is the
activity of adapting to inuences such as weather or mobilizing
resistance to pathogenic microorganisms and noxious substances in
the environment. Qi also implies the totality of Blood, Moisture, and
Qi, the total summation of the life of the organism. Qi is regulated by the Liver, generated by the Spleen, distributed by
the Lungs, and stored by the Kidney. Sheng Sequence. The Five-Phase  interac tion that describes the cycle
whereby one Phase  produces, gives rise to, or nourishes another:
Wood  engenders Fire, Fire engenders Earth, Earth  engenders Metal,
Metal  engenders Water, and Water  engenders Wood. Sheng Triad. The Phases  along the sheng  sequence that are the parent
and child of a given Phase:  for Wood: Water-Wood-Fire ; for Fire:
Wood-Fire-Earth ; for Earth: Fire-Earth-Metal ; for Metal; Earth-Metal-
Water ; for Water: Metal-Water-Wood. This triad is considered
supportive and usually more stable. Soma  (Jing). A Greek word meaning “corpse” or all that is not spirit. In the contex t of Chinese medicine it refers to all of the
physiological processes and material components of the organism. Spirit  (Shen). In the vocab ulary of Chinese medicine, Spirit  or Shen
refers to that which both originates and forms the outward
expression of the life of the organism, observed in the clarity and
luminosity of the eyes and complexion and in the focus, lucidity,
and intensity of intellectual and emotional process. Strange Organs. The brain and uterus are referred to as “strange” in
that they are not linked specically to any Organ  or channel but are
historically identied as important. All channels are said to
penetrate and nourish the brain, but insofar as the brain is regarded
as the “sea of marrow” and the Kidney  oversees the marrow, theKidney  rules the brain. Primarily the channels of the Kidney, Liver,
and Spleen  regulate and nourish the uterus. Tao. The owing course of nature or the ways of nature; a
cosmological and philosophical term that denotes the universe as an
undierentiated whole—as everything and no-thing. Stephen
Mitchell writes in his translation of the Tao Te Ching : “The Tao can’t
be perceived./ Smaller than an electron,/it contains uncountable
galaxies.…” and “The Tao never does anything,/yet through it all
things are done.”
Tonify. Nour ish, supplement, augment, build, support, bolster,
invigorate. To tonify is to add to the supply of body constituents—
Qi, Moisture, Blood— and to promo te the proper function of the
Organ Networks. Herbs that tonify the body assist the Spleen, Lung,
and Kidney  in generating Qi, Moisture, Blood, and Essence. Tuple-Burner. One of the six Yang channels whose function is
subsumed within the


 God	is	silence,	still,	serene,	peaceful,	unmoving,	all-inclusive,
everywhere	present,	all-knowing	by	virtue	of	being	All	That	Is. God	is	total,
complete,	quiescent,	loving,	beyond	time	and	space,	without	parts	or
partitions,	nondualistic,	and	equally	present	in	All	That	Is,	not	different	from
the	Self. Only	existence	is	possible. Despite	translation	errors	and
misunderstanding,	God	is	not	nothingness	or	void. Nonexistence,	as	one	can
see	by	its	own	self-definition,	is	not	a	possibility. The	Presence	is	beyond	all	thought,	mentation,	or	even	observation. The
awareness	is	Self-awareness	that	stems	from	the	knowingness	of	actually
being	All	That	Is;	therefore,	there	is	nothing	to	know	‘about’. There	is	no
knower	or	known;	they	are	one	and	the	same. In	the	state	of	Oneness,	the
objective	and	subjective	disappear	into	each	other. The	Presence	is	incredibly	soft,	gentle,	loving,	melting,	and	paradoxically,
simultaneously	rock-like,	immutable,	all-powerful,	and	an	infinite	cohesion
that	holds	together	‘all	reality’	as	a	universe	that	is	perpetual	Creation. In	the
presence	of	God,	the	illusions	of	cause	and	effect	disappear. The	Presence
does	not	cause	anything	to	happen;	instead,	it	is	all	that	appears	to	be
happening. In	the	Presence,	all	sense	of	time	disappears,	which	is	a	crucial	aspect	of
peace. Once	the	pressure	of	time	ceases,	it	is	recognized	to	have	been	perhaps
one	of	the	primary	sources	of	distress	that	accompanies	the	human	condition. The	sense	of	time	creates	stress,	pressure,	anxiety,	fear,	and	endless
disgruntlement	in	a	myriad	of	ways. The	‘time	stress’	accompanies	all
activities	and	pursuits,	creating	the	illusion	of	sequence	and	cause. Every
human	action	is	couched	in	an	unspoken	pressure	cooker	of	time	and	the	mind
constantly	calculates	how	much	‘time’	can	be	‘spent’	at	every	activity. This
results	in	panic,	fear,	or	worry,	as	well	as	guilt,	shame	and	anger. “Too	much
time	spent	on	this. Not	enough	time	spent	on	that. There	are	many	things	we
would	like	to	do	but	we	do	not	have	enough	time. Time	will	run	out.”	Until
the	sensation	of	time	stops,	one	does	not	have	any	possibility	of	knowingwhat	real	freedom	or	peace	feels	like. God	Is	Freedom,	Joy,	Home,	and	Source
In	the	presence	of	God,	all	suffering	ceases. One	has	returned	to	one’s
Source,	which	is	not	different	from	one’s	own	Self. It	is	as	though	one	had
forgotten	and	now	awakened	from	a	dream. All	fears	are	revealed	to	be
groundless;	all	worries	are	foolish	imaginings. There	is	no	future	to	fear	or
past	to	regret. There	is	no	errant	ego/self	to	admonish	or	correct. There	is
nothing	that	needs	changing	or	bettering. There	is	nothing	about	which	to	feel
ashamed	or	guilty. There	is	no	‘other’	from	which	one	can	be	separated. No
loss	is	possible. Nothing	needs	to	be	done,	no	effort	is	required,	and	one	is
free	from	the	endless	tug	of	desire	and	want. God	Is	All-Merciful
That	which	itself	is	absolute	perfection	sees	nothing	to	forgive. All
‘happenings’	were	the	ego’s	perception	and	had	no	real	existence. There	are
no	‘events’	to	explain,	account	for,	or	that	require	retribution. Mercy	is	the
quality	of	unconditional	love. Perfection	does	not	see	imperfection	or	lack. God	May	Be	Revealed	as	a	Sudden	or	Unexpected	Presence
The	difference	between	the	ordinary	state	of	consciousness	and	sudden
awakening	is	very	extreme,	and	there	is	really	no	way	to	prepare	for	it. It
quickly	reveals	itself	with	no	advance	warning. The	remaining	shell	of	the
outworn	ego	is	felt	to	‘die’. One	is	now	in	a	new	and	splendorous	realm,	and
there	is	a	different	dimension,	the	presence	of	a	different	state	or	condition. No	spirit	guides,	saintly	figures,	or	angelic	forms	appear. There	are	no	higher
beings	to	meet	or	greet	one. All	considerations,	expectations,	and	mental	or
emotional	activity	cease	and	are	replaced	by	a	silent	knowingness	that	is
without	form	or	content. To	be	All	That	Is	leaves	nothing	unanswered	or
unknown. That	which	formerly	thought	itself	to	be	an	‘I’	or	a	‘me’	has
vanished. One	is	now	invisible. It	is	like	one	has	been	trudging	along	to	reach	a	mountain	and	suddenly
finds	oneself	alone	at	the	top	of	Mt. Kilimanjaro,	with	only	the	infinite	sweep
of	snowy	mountains	to	be	seen. On	the	peak,	one	notes	that	in	some
mysterious	way,	one	is	also	the	mountain	as	well	as	the	sky	and	far-reaching
fields	of	snow. No	one	is	there;	even	the	body	stands	there	as	though	it	were
something	unimportant,	like	a	sled. It	appears	to	be	a	curiosity	of	the
landscape	and	nonessential. One	looks	down	at	the	sled	and	marvels	at	the
insanity	that	one	once	thought	that	one	was	a	sled.The	Self	is	self-aware	beyond	the	senses. Divinity	shines	forth	as	a
massive	revelation. Its	obviousness	is	stark	and	forceful	as	a	radiance. Its
essence	is	certainty	and	finality,	totality	and	completeness. All	searches	have
ended. An	aspect	of	awareness	is	the	quality	of	being	everything	that	is,	in
contrast	to	ordinary	consciousness,	which	seems	to	live	and	perceive	the
surface	of	things. The	vision	of	the	Presence	is	the	inner	knowing	of
everything. The	Self	is	equally	the	sled,	the	snow,	the	mountain,	the	sky,	the
clouds,	and	the	wind. It	is	All	simultaneously,	and	yet	none	of	them. The
world	seems	to	have	turned	from	the	equivalent	of	a	black-and-white	movie
to	one	in	three-dimensional	Technicolor. Everything	now	has	great	depth	and
texture. All	things	are	equally	aware	and	conscious	of	the	Presence	and	share	in
the	joy	and	realization	of	timelessness. If	it	is	so	destined,	the	ongoingness	of
life	is	autonomous	and	continues	on	its	own. The	physical	body	moves	itself
and	goes	about	its	remaining	business. It	even,	if	prompted,	takes	care	of
itself;	however,	without	prompting,	it	would	be	unlikely	to	do	so. One	no
longer	needs	a	sled	or	is	a	sled,	so	it	just	does	whatever	it	does,	which	can
sometimes	be	amusing. The	body	is	like	a	pet	that	has	been	discovered—	it	is
a	lovable	animal.Section	Four
Discussions	and	Lectures
Transcripts	of	talks	and	meetings	in	numerous	countries	with	groups	of
spiritual	students	having	a	variety	of	spiritual	backgrounds.CHAPTER	11
Along	the	Pathway
Visitors	have	questions	that	are	not	specifically	about	the	Self	or	Reality	but
are	concerns	that	arise	earlier	in	the	course	of	spiritual	exploration. Q:	I	saw	a	program	on	television	about	out-of-body	and	near-death
experiences. They	seemed	to	equate	the	two. Aren’t	they	really


remained hidden. Ther efore, you did nothing wr ong. Y our old
feelings stuck ar ound to pr otect you fr om having the same
wound r epeated. Mak e peace with this now, and you have
turned a negative into a positive. F ear wasn’t holding on to
hurt you; it thought you needed to be on guar d in case of
another hurt—another girl or guy r ejects you, another
parent scolds you, another boss ﬁr es you. But those things
aren’t going to happen again, certainly not in the very same
way. The last thing you want to do is to r ecycle these old
emotions. That’s very tempting, of course. Caught in a
frustrating situation, we’r e all tempted to r each into our bag
of emotions and haul out anger. At tense moments we r each
in and pull out anxiety. However, if you k eep r ecycling
emotions fr om the past, you will only wind up r einfor cing the
past. None of us need to pr otect ourselves fr om a childhood
that is long past. Even if similar situations occur—not that
anyone can pr edict them—all of us ar e overpr otected
already. We don’t stor e one r eason to be afraid, but dozens
and dozens, and just so we don’t for get them, we
participate in collective fear about enemies, crime, natural
disasters, and so forth. It won’t do you any har m to mak e
peace with as much fear, anger, and aggr ession as you can. The psyche will still r emember what it needs to. Having lear ned how to deal with pr ojection, you can ask
the ne xt question. Why do you need to defend yourself at
all. This becomes a k ey issue, because it calls into question
the main r eason the shadow e xists. Step 2: Detach and Let Go
Why is it har d to let go of negative emotions. Ther e’s mor e
than one r eason. F irst, negative emotions ar e the tip of the
iceber g, so every time you get angry or anxious, for
example, ther e is much mor e of those feelings stor ed in the
shadow. Second, negativity is stick y. It holds on to us just as
much as we hold on to it. This stickiness is a survival
mechanism. F eelings think they have a right to e xist. Lik e
you, your emotions justif y their e xistence. They oﬀer
reasons; they build a convincing story. Despite all these
things, however, you can let go of negativity once you know
how. The pr ocess begins by acknowledging your feelings,
however unwanted, and bringing them to the surface. W e’ve
cover ed that step. Now you need to detach yourself fr om
the negativity. Ther e’s a balancing act her e, because you
want to tak e responsibility (“This is mine”) without going
overboar d and identif ying with your negativity (“This is
me”). Negativity isn’t you once you know your true self,
which is beyond the shadow. So consider any negativereaction as though it wer e like an aller gy or the ﬂu,
something that changes your situation for the moment only. An aller gy is yours, but it isn’t you. The ﬂu brings misery,
but that doesn’t mean you ar e doomed to be a miserable
person. When you ﬁnd ways to undo the stickiness of negativity,
you will become mor e detached. The following statements
work towar d detachment:
“I can get thr ough this. It won’t last for ever. ”
“I’ve felt this way befor e. I can deal with it. ”
“I won’t feel better unloading on someone else. ”
“No one ever wins the blame game. ”
“Acting out leads to r egret and guilt. ”
“I can be patient. L et’s see if I cool down in a while. ”
“I’m not alone. I can call someone to help me thr ough
this bad patch. ”
“I am much mor e than my feelings. ”
“Moods come and go, even the worst moods. ”
“I know how to center myself. ”
If you can mak e any of these statements true, then you
are adding to your coping skills. How do you mak e them
true. By wanting them to be. Y ou must intend to be
detached, center ed, patient, and self -awar e. If you have that
intention, automatically you ar e aligning with detachment. The opposite is to be so attached that you incr ease the
stickiness of negativity. That occurs when you have the
following kinds of thoughts:
“I feel hor rible. I don’t deserve this. Why me. ”
“Somebody’s going to pay. I didn’t bring this on myself. ”“Who can I unload this on. ”
“This is making me crazy. ”
“Nobody can help me. ”
“How can I distract myself until this feeling goes away. ”
“I need my drug of choice to get thr ough this. ”
“When I’m feeling this bad, everybody better look out. ”
“I want to be r escued. ”
“Somebody has it in for me. ”
“This has to be settled right now. ”
“I can’t help how I feel. It’s just how I’m wir ed. ”
I realize that “detachment” is a ter m that people in the
West identif y with Easter n fatalism or indiﬀer ence. So mak e
this the ﬁrst concept you r eframe in a positive way. Detachment doesn’t show indiﬀer ence. It shows that you
really don’t want negativity to stick to you. Step 3: Give Up Self -Judgment
You get the emotions you think you deserve. Y et many times
these ar en’t the emotions you want. F ar from it. Everyone is
in the position of juggling “bad” feelings with “good” ones,
which comes down to self -judgment. W rapped up in the
“bad” feelings—anger, fear, envy, hostility, victimization,
self-pity, and aggr ession—is a self -image that needs these
negative emotions. No two people use them e xactly alik e. We build up our identities in unique ways. Some people use
fear to motivate themselves to over come challenges; others
use it to feel dependent and victimized. Some deploy anger
to contr ol anyone in their vicinity; others ar e afraid of anger
and never show it. Y et your sense of self, and ther efore your
self-worth, ar e tied up in every feeling you have. Every emotion is valid in some way or another. But when
you add the ingr edient of self -judgment, any emotion can be
damaging. L ove has destr oyed lives when it was misplaced,
warped, or r ejected. “I was only trying to help” sounds lik e a
positive statement bor n of caring, but how of ten does it
mask unwelcome intrusion. Y ou can shape a nonjudgmental
self-image anytime you want. Countless people want to, and
almost as many e xperts tell us how. But if your emotions
have negative eﬀects, you won’t be able to cr eate the self
you want. It’s very diﬃcult to feel good about yourself if
primal emotions lik e anger and fear ar e allowed to have
their own way. So, what to do. If r epression and suppr ession
don’t work, neither does letting negative emotions run fr ee. I place a high value on sympathy. If you can look at
yourself and say, “It’s all right. I understand,” you ar e doing
two things at once. Y ou ar e taking the judgment out of your
emotions, and you ar e giving yourself per mission to be who
you ar e. Sympathy is an emotion we tend to dir ect outwar d. We forget to grant it to ourselves. I was r eminded of this by
a striking encounter I had with a young woman who came
up to ask me a question. “I listen to people all the time,” she said. “I was just
wondering, can being sympathetic go too far. ”
I asked her to describe what happens when she listens to
people. “It’s strange,” she said. “When I get up in the mor ning I
listen to my family and sympathize. I’ve been that way since
I was a child. A t work people bring me their tr oubles,
because they know I will be sympathetic. But r ecently even
people on the str eet, perfect strangers, suddenly come up
to me to tell me their tr oubles. I hear all kinds of stories. ”
“And you always tak e the time to oﬀer sympathy. ” I
asked. She nodded. “I don’t think you’r e har ming yourself,” I said. She look ed
relieved. “In fact,” I went on, “I think you ar e remark able
without r ealizing it. I’m grateful you e xist. ”This was une xpected, and she was embar rassed. Not
many of us can say that our main pr


 unhappiness, what is it that
remains. The “suchness” of this moment remains. It  may be a feeling of heaviness
of heaviness, agitation, tightness, anger or even n ausea. That is not unhappiness
and it is not a personal problem. There is nothing personal in human pain. It is simp ly an intense pressure or an
intense energy you feel somewhere in the body. By g iving it attention, the feeling
doesn't turn into thinking and thus activate the un happy me. See what happens
when you just allow a feeling to be. ***

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

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

***

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

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

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

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

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

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

A dialog:

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

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

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

Accuracte summarization

In this chapter,
Eckhart Tolle discusses various aspects related
    *   - Discussion on accepting change (loss) & facing fears. Here's accurate concise summaries based upon given content:
**Section Summary**

Tolled presents arguments against fearing **endings**, specifically focusing on understanding mortality (**mortality**) rather embracing transcedence/dimension(Transcend). People struggle due inability comprehend/tackle these existential realities while resisting transformations/changes(loss). Moreover,this article examines concepts like identifying oneself exclusively via transient experiences (&story), highlighting essential differences b/w permanent Self-Consciousness vs ephemeral Form-Ide ntified-self. Additionally discussed topics include;
1\. Recognition of shared interconnections among beings/events across dimensions/universe. (Universal unity). 2. \* Examining the impact of attributing moral judgments ("good"/'ev il") onto situations/experiences. Key Points

• Ego relies heavily on'resistance', hence chronic diseases/disabili ties facilitate growth/self-realizatio*n*. To fully grasp reality,yo must first acknowledge and respect transitional periods. Please keep using bullet points as headings throughout sections. =====

Summary of key ideas:

These bullets represent main themes explored during conversation presented here;

• Understanding the necessity for transformation/transformational changes (emotional/spiritually)
• Acknowledge-and-respect transitions/phases-of-life (*acknowledgment*)—instead avoiding/pushing away sensations/emotions connected wiith process of losing loved ones/friends/membership/community/group etc.,by letting-go-in-the-present-time-slice-so-that-you-can-forgiveness/release-all-your-emotion-al-tension&become-more-open-minded-to-new-experie-n-cies-but-won’trt-be-caught-up-or-defined-by-those-states-as-it-is-not-a-part-o-your-truthful-being-. Furthermore consider whether giving up attachment toward particular outcomes/resultsaffects overall satisfaction level. ***.<|eot_id|><|begin_of_text|>
Q: Why do people tend to be uncomfortable with endings?,
A: Because every ending is a little death, and people are afraid to face the loss and the emptiness it brings.
Q: What is the key to finding peace and inner acceptance?,
A: Accepting and welcoming the end of things in your life, which allows you to open yourself up to life.
Q: What is the ego's role in perpetuating suffering?,
A: The ego enhances itself through reaction and conflict, and it is the source of suffering.
Q: What is the key to overcoming suffering?,
A: Recognizing that it's not the situation itself, but your thoughts and labeling of it, that creates unhappiness.
Q: What is the purpose of suffering, according to the text?,
A: Suffering serves a purpose by cracking open the shell of the ego and allowing the individual to connect with their true nature, which is eternal and formless.<|eot_id|><|begin_of_text|>“Wheninspirationandinformationarecombinedinhealthcare,ther


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


 a futur e just
like the past.’ By letting the past go, we mak e room for
miracles. An attack on a br other is a r eminder of his guilty past. In
choosing to aﬃr m a br other’s guilt, we ar e choosing to
experience mor e of it. The futur e is pr ogrammed in the
present. T o let the past go is to remember that in the
present, my br other is innocent. It is an act of gracious
gener osity to accept a person based on what we know to be
the truth about them, r egardless of whether or not they ar e
in touch with that truth themselves. Only love is r eal. Nothing else actually e xists. If a person
behaves unlovingly, then, that means that, r egardless of
their negativity—anger or whatever—their behavior was
derived fr om fear and doesn’t actually e xist. They’r e
hallucinating. Y ou for give them, then, because ther e’s
nothing to for give. F orgiveness is a discer nment between
what is r eal and what is not r eal. When people behave unlovingly, they have for gotten
who they ar e. They have fallen asleep to the Christ within
them. The job of the miracle work er is to r emain awak e. We
choose not to fall asleep and dr eam of our br other’s guilt. In
this way we ar e given the power to awak en him. A prime e xample of a miracle work er is P ollyanna. The
ego knows this, which is why she is constantly invalidated in
this cultur e. She walk ed into a situation wher e everyone had
been in a nasty mood for years. She chose not to see the
nastiness. She had faith in what lay beyond it. She e xtended
her per ception beyond what her physical senses r evealed to
her, to what her heart knew to be true about every humanbeing. It didn’t matter how anyone behaved. P ollyanna had
faith in the love she knew e xisted behind anyone’s fear, and
thus she invok ed their love into e xpression. She e xercised
the power of for giveness. W ithin a short time, everyone was
nice and everyone was happy! Whenever someone says to
me, “Marianne, you’r e being a P ollyanna,” I think to myself,
“If only I wer e that powerful.”
3. GIVING UP JUDGMENT
“Judgment is not an attribute of God.”
A Course in Miracles  tells us that whenever we ar e
contemplating attacking someone, it is as though we ar e
holding a swor d above their head. The swor d, however,
doesn’t fall on them but on us. Since all thought is thought
about ourselves, then to condemn another is to condemn
ourselves. How do we escape judgment? Lar gely thr ough a
reinterpr etation of what we’r e judging. A Course in Miracles
describes the diﬀer ence between a sin and an er ror. ‘A sin
would mean we did something so bad that God is angry at
us.’ But since we can’t do anything that changes our
essential natur e, God has nothing to be angry at. Only love
is real. Nothing else e xists. ‘The Son of God cannot sin. W e
can mak e mistak es,’ to be sur e, and we obviously do. But
God’s attitude towar d error is a desir e to heal us. Because
we ourselves ar e angry and punishing, we have concocted
the idea of an angry, punishing God. W e are created in
God’s image, however, and not the other way ar ound. As
extensions of God, we ar e ourselves the spirit of
compassion, and in our right minds, we don’t seek to judge
but to heal. W e do this thr ough for giveness. When someone
has behaved unlovingly—when they yell at us, or lie aboutus, or steal fr om us—they have lost touch with their
essence. They have for gotten who they ar e. But everything
that someone does, says the Course, is either ‘love or a call
for love.’ If someone tr eats us with love, then of course love
is the appr opriate r esponse. If they tr eat us with fear, we
are to see their behavior as a call for love. The American prison system illustrates the philosophical
and practical diﬀer ence between the choice to per ceive sin
or to per ceive er ror. We see criminals as guilty and seek to
punish them. But whatever we do to others, we ar e doing to
ourselves. Statistics painfully pr ove that our prisons ar e
schools for crime; a vast number of crimes ar e committed
by people who have alr eady spent time in prison. In
punishing others, we end up punishing ourselves. Does that
mean we’r e to for give a rapist, tell him we know he just had
a bad day and send him home? Of course not. W e’re to ask
for a miracle. A miracle her e would be a shif t from
perceiving prisons as houses of punishment to per ceiving
them as houses of r ehabilitation. When we consciously
change their purpose fr om fear to love, we r elease inﬁnite
possibilities of healing. Forgiveness is lik e the martial arts of consciousness. In
Aikido and other martial arts, we sidestep our attack er’s
force rather than r esisting it. The ener gy of the attack then
boomerangs back in the dir ection of the attack er. Our power
lies in r emaining nonr eactive. F orgiveness works in the
same way. When we attack back, and defense is a for m of
attack, we initiate a war that no one can win. Since
lovelessness is not r eal, we’r e not at the eﬀect of it in
ourselves or others. The pr oblem, of course, is that we think
we ar e. In seeking a miracle, we don’t tak e part in life’s
battles, but rather we ar e asking to be lif ted above them. The Holy Spirit r eminds us that the battle is not r eal.“Vengeance is mine, sayeth the L ord,” means,
“Relinquish the idea of vengeance.” God balances all wr ong,
but not thr ough attack, judgment or punishment. Contrary
to how it feels when we’r e lost in the emotions that tempt
us to judge, ther e’s no such thing as righteous anger. When
I was a little girl, I would ﬁght with my br other or sister, and
when my mother came home she would be annoyed at us
for ar guing. One of us would always say, “They did it ﬁrst.”
It actually doesn’t matter who “did it ﬁrst.” Whether you’r e
attacking ﬁrst or attacking back, you’r e an instrument of
attack and not of love. Several years ago I was at a cocktail party wher e I got
into a very heated debate about American for eign policy. Later that night, I had a kind of waking dr eam.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Asa student and teacher of A Course in Miracles, I have
learned much about the r esistance that many people have
to Christian ter ms. As a Jew, I thought it was only other Jews
who would have a pr oblem with the wor d Jesus. But I was
wrong. It’s not just Jews who get nervous at the mention of
his name. Say the wor d Jesus to a gr oup of moderate
Christians, and ther e is lik ely to be as much r esistance to
the topic as ther e is in anyone else. I understand why. As it says in the Course, “some bitter
idols have been made of him who would be only br other to
the world. ” So many Christian ter ms have been used to
create and perpetuate guilt, that many thinking people have
decided to r eject them entir ely. In many cases, in fact, the
problem is worse for Christians than it is for Jews. Jewish
childr en ar e usually taught nothing at all about Christian
terms. F or many Christian childr en, on the other hand, these
words wer e char ged with guilt, punishment, and fear of hell. Words ar e just wor ds, and new ones can always be found
to replace ones that oﬀend. In the case of Jesus, however,
the pr oblem isn’t as simple as just coming up with another
word. Jesus is his name. Ther e’s no point in pretending that
his name is Herbert. By automatically r ejecting Jesus, based
on what some traditional Christians have done with and in
his name, many people have thr own out the baby with the
bath water. In relation to A Course in Miracles  and other
esoteric pr esentations of Christic


misunderstood p arable of the two men who build a house. One man
builds it  on the sand, without a foundation, and when the sto rms and
floods come, the house is swept away. The other man digs deep  until he
reaches the rock, then builds his house, which is not swept awa y by the
floods. BEFORE YOU ENTER THE BODY, FORGIVEI f elt very uncomfortable when I tried to put my attention on the inner
body. Th er e wa s a feeling of agitation and some nausea. So I haven’ t
been able to experience what you ar e talking about. What you felt was a lingering emotion that you were probably  unaware
of, u ntil you star ted putting some attention into the body. Unless you first
give it some atte ntion, the emotion will prevent you from gaining access
to the inner body, which lies at a deeper level underneath it. Attention
does not mean that you start thinking  about it. It means to just observe
the emotion, to feel it fully, and so to acknowledge and accept i t as it is. Some emotions are easily identi fied: anger, fear, grief, and so on. Others
may be much harder to label. They may just be vague feelings o f unease,
heaviness, or constriction, halfw ay between an emotion and a physical
sensation. In any case, what matters is not whether you can attach a
mental label to it but whether you can bring the feeling o f it into
awareness as much as possible. Attention is the key to transformation —
and full  attention also implies acceptance. Attention is like a beam of
light — the fo cused power of your consciousness that tr ansmutes
everything into itself. In a fully functio nal or ganism, an emotion has a very short life span. It is
like a momentar y ripple or wave  on the surface of your Being. W hen you
are not in your body, however, an emotion can survive inside you for
days or weeks, or join with other emotions of a similar frequency that
have mer ged and become the p ain-body, a parasite that can li ve inside
you for years, feed on your en er gy, lead to physical illness, a nd make
your life miserable (see chapter 2 ).<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        In fact, in most cases  it keeps you stuck in it, bloc king real
change. Anything that is done with negative ener gy will become
contaminated by  it and in time g ive rise to more pain, more unhappiness. Furthermore, any negative inner state is  contag ious: Unhappin ess
spreads more easily than a p hysical disease. Through the law of
resonance, it triggers and feeds latent negativity in others, unless  they are
immune — that is, highly conscious. Are you polluting the world or cleaning up the mess. Y ou are
responsible for your inner space; nobody else is, just as you are
responsible for the planet. As within, so without: If humans clear inner
pollution, then they will also cease to create outer pollution. How can we dr op negativity, as you suggest. By drop ping it. How do you drop a piece of hot coal that you ar e holding
in your hand. How do you drop some heavy and useless baggage that
you are carrying. By recognizing that you don’ t want to suf fer the pain
or carry the burden anymore and then letting go of it. Deep un consciousness, such as the pain-body, or other deep pain, such as
the loss  of a loved one, usually needs to be transmuted  through
acceptance combined with the light of your presence — your sustained
attention. Many patterns in ordin ary unconsciousness, on the other hand,
can simply be dropped once you know that you don’ t want them and
don’ t need them anymore, once you realize that you have a choice, that
you are not just a bundle of conditioned reflexes. All this implies that
you are able to access the power of Now. W ithout it, you have no choice. If you call some emotions negative, ar en’ t you cr eating a mental polarity
of good and bad, as you explained earlier. No. The polarity was created at an earlier stage when your mind judged
the present moment as bad; this judgment then created the negative
emotion. But if you call some emotions negative, ar en’ t you r eally saying that they
shouldn’ t be ther e, that it’ s not okay to have those emoti ons. My
understanding i s that we shou ld give ourselves permission to have
whatever feelings come up, rather than judge them as bad or sa y that we
shouldn’ t have them. It’ s okay to feel r esentful; it’ s okay to b e angry,
irritated, moody, or whatever — otherwise, we get into r epr essi on, inner
conflict, or denial. Everything is okay as it is. Of course. Once a mind pattern,  an emotion, or a reaction is ther e, accept
it. Y ou were not  conscious enough to have a choice in the matter. That’ s
not a judgment, just a fact. If you had  a ch oice, or realized that you do
have a choice, would you choose suf fering or joy, ease or unea se, peace
or confli ct. W ould you choose a  thought or feeling that cuts you of f from
your natural state of well-being, the joy of life within. Any such feeling I
call negative, which simply means bad. Not in the sense th at “Y ou
shouldn’ t have done that,” but just plain factual bad, like feeling sick in
the stomach. How is it possible that humans killed in excess of one hundred million
fellow humans in the twentieth century alone. 4 Humans inflicting pain
of su ch magnitude on one anoth er is beyond anything you can imagine. And that’ s not t aking into account the mental, emotional and physical
violence, the torture, pain, and cruelty they continue to inflict  on each
other as well as on other sentient beings on a daily basis. Do t hey act in this way because they are in touch with their natural state,
the j oy of life within. Of course not. Only people who are in a deeplynegative state, who feel very bad indeed, would create such a reality as a
reflection of how they feel. Now they are engaged in destroying nature
and the planet t hat sustains them. Unbelievable but true. Hum ans are a
dangerously ins ane and very sic k species. That’ s not a judgme nt. It’ s a
fact. It is also a  fact that the sanity is  there underneath the madness. Healing and redemption are available right now. Coming back specifically to w hat you said — it is certainly true that
when you accept your resentme nt, moodiness, anger, and so on, you are
no longer forced to act them out blindly, and you are less likely to project
them on to other s. But I wonder if you are not deceiving yourself. When
you hav e been practicing acceptance for a while, as you have, there
comes a point w hen you need to go on to the next stage, where those
negative emoti ons are not created anymore. If you don’ t, your
“acceptance” just becomes a mental label that allows your ego to
continue to indulge in unhappiness and so strengthen its sense of
separation from other people, your surroundings, your here and now. As
you kno w, sepa ration is the ba sis for the ego’ s sense of identity. T rue
acceptance wou ld transmute those feelings at once. And if y ou really
knew de eply that everything is “ okay,” as you put it, and which of course
is true, then would you have th ose negative feelings in the fir st place. W ithout judgme nt, without resistance to what is, they would not arise. Y ou hav e an idea in your mind that “everything is okay,” but de ep down
you don ’ t really believe it, and so the old mental-emotional patterns of
resistance are still in place. That’ s what makes you feel bad. That’ s okay, too. Are you  defending your right to be unconscious, your right to suf fer. Don’ t w orry: N obody is going to take that away from you. O nce you
realize t hat a certain kind of food makes you sick, would you carry on
eating that food and keep asserting that it is okay to be sick. WHEREVER YOU ARE, BE THERE T OT ALL Y
Can you give some mor e examples of or dinary unconsciousness. See if you can catch yourself complaining, in either speech or thought,
about a situation you find yours elf in, what other people do or say, your
surroundings, your life situatio n, even the weather. T o complain is
always nonacceptance of what is. It inva riably c arries an unconscious
negative char ge. When you complain, you make yourself into a victim. When you speak out, you are in your power. So change the situ ation by
taking a ction or by speaking out if necessary or possible


 well be inherited. But there is another point to consider. When a disease runs in the family,
we have to remember that the family members are likely to eat the same
foods. Not only that, but the daughters will again eat the foods they have
learned to prepare from their mothers. In this way, the same type of diet will
be carried on through the family and into the next generation. At the Gerson Institute, we had an interesting illustration of this situation. A vivacious woman named Lillian Stomatis, aged about fifty-five, arrived
at the Gerson Therapy hospital to find relief for her rheumatoid arthritis. Her right knee was very swollen and so painful that she was unable to help
herself. In order to manage at the hospital, she brought her daughter Rosalie
along to help her walk to the bathroom, dress, and perform other personal
tasks. The daughter, an attractive young woman, was twenty-eight years old
and already clearly showed the beginning symptoms of arthritis. Still more
unfortunate, Rosalie had brought along her own daughter, a pretty little girl
in pigtai ls, aged five, who alread y had the first symptoms of arthritis! So we
see that the degenerative chang es of arthritis set in earlier and earlier in
each generation. The older people still have somewhat better reserves and are less
damaged by the toxins in the air, water, soil, and daily food and newer
drugs. The youn ger people are getting more and more used to taking drugs
for pain, discomfort, sleeplessne ss, low energy, and worse. This drug taking
causes more rapid deterioration. Moreover, in very young child ren, there is
always the additional problem of vaccination. There has been a great deal of evidence, as described by Robert A.
Mendelsohn, M.D., former head of the American Pediatric Society and
chief of a large pediatric hospital in Chicago before his death, that damage
to young  children has been caused by vaccination. In many children, the
introduction of attenuated germ s or viruses is sufficient to cause severe
damage, brain dysfunction, diabetes, and rheumatoid arthritis. Dr.
Mendelsohn’ s warnings and writings were violently disputed by orthodox
medicine, but the fact remains that a large number of children became
brain-damaged owing to vaccinations. The other disease effects were more
difficult to prove. But we have to ask again about the underlying problem ofvaccinating against disease: What does vaccination do to cause disease
rather than prevent it? Toxins introduced into the body and not completely
excreted can cause enzyme inhibition. When particular enzymes are
blocked or inhibited, certain nutrients are improperly digested and excreted. And that is where disease begins. An eighty-two-year -old physician, H. R. Feinstein, M.D., of Los
Angeles, was seen at the Gerson Therapy hospital mainly because he
suffered from rather severe osteoarthritis pain in his hip and other doctors
had urged him to submit to a hip replacement operation. He refused and
came into the Gerson program instead. However, he had other problems. This physician maintained himself on medication for high blood pressure,
had a blood cholesterol count of over 300 (up to 200 is normal), and
suffered from a severe loss of hearing. Dr. Feinstein brought his wife along,
who also suffered from arthriti s, but her problem was rheum atoid rather
than osteoarthritis. She too was victimized by a high cholesterol count. The doctor was amazed that his cholesterol count came down by over
100 points in one week. Then he was able to reduce his high blood pressure
medication. Toward the end of their second week at the hospital, the
Feinstein’ s son was in a serious auto accident, and the father was,
understandably, very anxious and nervous. Just to be sure, he took an extra
dose of blood pressure medication and promptly had a fainting episode. The
Gerson physicians at the hospital were worried since this man, after all, was
eighty-two years old. So the physicians took emer gency measures. But they
found that Dr. Feinstein’ s blood pressure was simply too low from his
having popped down the medication. As time passed and the hyperten sion medication left his bloodstream, he
became normal again and was perfectly fine. By the end of the third week at
the hospital, the patient’ s hearing had vastly improved, and his blood
pressure remained normal without medication. The pain in Dr. Feinstein’ s hip disappeared, and his osteoarthriti s stopped
bothering him. Of course, his hip did not heal completely, but from an X-
ray exam ination he could see that the healing process had started and the
friction was down, eliminating the pain. In his wife’ s case, her swollen
finger, too, was improved, but due to her rushing off to her son’s side, Mrs.
Feinstein’ s treatment was interrupted and her results were not as dramatic. Another patient with osteoarthritis, Mrs. Marion Sands, a librarian aged
sixty-one, arrived at the Gerson Tijuana hospital with extremely deformedknuckles and fingers. She wore  a leather shaping form to hold her fingers
aligned in a normal position. She went through a three-week program and
went home with knowledge to help herself. After some two years on the
Gerson Therapy, at home, her hands became almost normal. The fingers
were straight and her muscles were restored so that she was able to use her
hands fairly well thereafter, never again needing any kind of leather brace. As mentioned before, patients suffering from osteoarthritis have long-
term, deep damage, and it takes a good deal of time and ongoing adherence
to the Gerson Therapy to slowly restore the bones and muscles. But the
important thing  is that it can be done if the patient has enough
determination and will stay long enough with this demanding and rather
restrictive nutritional therapy. OSTEOPOROSIS
In osteo porosis, patients suffer from decalcification of the bones. The
presence of that problem tends to produce a reaction from the average
allopathic physic ian. More often than not, he or she tells the patient to drink
plenty of milk (for calcium). Unfortunately, this is a simplistic and incorrect
approach to the problem. First of all, we must remember that excess protein as in milk causes the
disease in the first place. Second, we have seen in Pottenger ’s classic book
Cats, a Study in Nutri tion,8 that heat-damaged, pasteurized milk or cooked
milk products are not absorbed without the live enzymes and do no good at
all, only harm. Using calcium supplementation doesn’ t work, either. Calcium tablets are not well assimilated. Calcium has to enter the body in
the proper combination, together with active, live enzymes that we find in
carrot juice, juice from green salad leaves, and a great deal of fresh lettuce. In those fresh organically grown foods, the body receives not
pharmaceutical calcium but the complete mineral nutrients aside from
calcium: magnesium, manganese, zinc, copper, potassium, iodine, and
many more together with the active enzymes to allow the body to assimilate
these minerals and lodge them in the bones. In this manner, the Gerson
Therapy not only alleviates calcium deficiency but allows one’s body to
actually rebuild bone.The Gerson Therapy has been observed to be effective in improving
calcification of bone for osteoporosis. STEROID  TREA TMENT
When conventionally administered allopathic steroid treatment is
received by patients such as those with systemic lupus erythematosus,
rheumatoid arthritis, gastrointestinal disorders, brain tumors, and other
conditions, such cortisone medication must not be discontinued suddenly
and the Gerson Therapy substituted in its place. Using appropriate
monitoring, the proper procedu re is to slowly wean the patient off steroid
medications as appropriately as possible. These sick people on steroids,
which have terrible side effects, are more likely to experien ce stomach
irritation. Acidol and niacin should be eliminated until five days after
steroids have been deleted from the bloodstream, and potassium should be
reduced to 10 or 20 tsp per day. SYSTEMIC  LUPUS  EPYTHEMA TOSUS, RHEUMA TOID ARTHRITIS, AND
SCLERODERMA
Upon elimination of steroids,  systemic lupus erythematosu s (SLE),
rheumatoid arthritis (RA), scleroderma (all collagen diseases) respond
exceptionally well to the Gerson Therapy. However, there will be poor
healing even with the Gerson Therapy in those situations where steroids
have been taken bv the patient  for periods over two years, or when the
patient has been pretreated with chemotherapy. For SLE and RA, enemas
should be limited to two to three per day. Reactions can be severe, and
patients must be monitored carefully during the reaction period. ULCERA TIVE COLITIS
People who are the victims of ulcerative colitis, even when bleeding, may
respond surprisi ngly well to the Gerson Therapy. We have observed several
people who have gone into full, long-term remissions. Chamomile replaces
coffee in enemas at the outset of treatment, and certain raw foods areavoided for a short period. Ulcerative colitis, Crohn’ s disea se, irritable


manger, a very humble place within your heart. And there you will give
birth. Absolutely that birth is the salvation of the world. You, like Mary, give
birth to the Christ—anytime you enter the present free of the past and with
nothing in your heart but love. Worldly kings will get off their “high
horses” when they realize your power. And the light of your deeperunderstanding of things will help cast out the darkness  of the world. You
will be the same you, but a very different you. Something happened inside
you, and you are changed. The star pointing to the manger where Christ was born is a star that
shines within everyone’ s consci ousness, signaling to the mortal mind that
there is somepla ce else to go. We’ve lingered long enough in the regions of
darkness, thinki ng we are separate from God and from each other. The
delusions thereby manufactured are now threatening to destroy us. As children we learned about evolution. We learned that if a species
consistently behaves in maladaptive ways, it will either evolve or it will go
extinct. An evolutionary altern ative occurs when a mutation happens: a
member of the species demonstrates another way of behavior more aligned
with a survivable future for the species. Humanity’ s fear-based behavioral
patterns are now so maladapti ve that they are a threat to our survival. Humanity’ s current challenge is to survive itself. In order  to change our behavior, however, we will have to change our
minds. The mystic Jesus is a transformer of minds. He is an evolutionary
alternative, the self reborn out of darkness and into light. Mary gave birth to him with all her love. Now it’ s our turn. Dear God,
Please use me. May Y our spirit come over me and pr epare my heart. I surr ender to Y ou who and what I am,
that I might be a vessel of Y our love. Enter me and lift me up
that I might serve Y ou best. Amen
OceanofPDF.comMiracles
In the words of Albert Einstein, “We cannot solve our problems with the
same level of thinking that created them.” There is a quantum field that lies
beyond the limits of the world as we understand it. Our rational mind
cannot grasp it fully, for it is beyond the understanding of the mortal mind. The heart, however, is totally at home there. Miracle-mindedness returns the mind to its proper function, which
means alignmen t with and service to love. The Mind of God is an infinite
ocean of loving thought, and when we think with love we are thinking with
God. The purpose of our lives is to learn to think as God thinks. Every thought is a cause that leads to an effect; the world is like a
screen onto which are projected the nature of our thoughts. The Law of
Cause and Effect was created for our protection, for as long as we think
with love, then love is reflected back to us. But that’s not what is going on here, at least not usually. Hum anity is
dominated by a loveless though t system, the ego’s playground, emer ging
from the mistaken thought that we are separate. The belief in separation
leads to all manner of chaos. Like a cancer cell that has disconnected from
its collaborative function, our thoughts are prone to separating themselves
from their divine purpose. That itself is the essential problem: we’ve been
infected by the malignant thoug ht that “it’s all about me.” Thinking we are
separate, we then consistently attack what and whom we were born to love. The separation itself is an illusion of consciousness, for on the level of
the spirit there’ s no place where you start and I stop. We’re like waves in
the ocean thinking we are separate from other waves. Obviously, there is no
place where one wave stops and another wave starts. Yet think of the
psychological difference between thinking of yourself as a wave that is
separate from the rest of the ocean versus thinking of yourself as one with
it.If I think of myself as one wave separate from every other, how can I
not feel powerless in relation to the rest of the ocean? How can I not live in
constant fear of annihilation, terrified a wave that is bigger than me will
overwhelm me at any mome nt? Why would I not then defend my
separateness, believing that without it I will cease to exist? On the other hand, if I think of myself as one with the other waves, how
could I not feel safe and powerf ul? Identifying with the power of the ocean
itself, I have no reason to fear, because I know that I am part of it. Believing we are separate, yet knowing in our hearts that we are not, we
suffer. Our entire existence is a fixed double bind. We are left with no sense
of meaning, higher identity, or purpose. The world as we have come to
know it—a realm of disordered thoughts, manufactured chaos, and
disconnected events—is not who we are, and we cannot feel safe within it. This is a deadly game, but it is a game we’re playing with ourselves. With our loveless thoughts we have concocted a loveless world. In closing
our hearts we have blinded our eyes. But God did not do this to us; we did it
to ourselves. There is a way to escape this pain. Yet it’s something the ego will not
tolerate. Escape  lies in surrende ring the belief that we are separate, which
the ego finds intolerable because the end of the separation is the death of
the ego. It becom es vicious in its drive to preserve its life. In its panicked,
hysterical drive  to perpetuate itself, the ego takes out all the stops to
convince us that the separation is real and that our oneness is the illusion. It
insists everyone is guilty, even ourselves. It insists we are isolate d specks of
nothingness afloat in a random, uncaring universe. How could this not produce a deep and abiding anxiety, routinely
suppressed yet always haunting us? And from that place of spiritual
ignorance, uninf ormed of who we are and who we are to each other, we
make endlessly foolish decision s. Insisting the separation is real, we look to
the material world for comfort  when our overidentification with it is the
actual source of our discomfort. We build our mental prison, then seek to
decorate it with gold. We use our mind s to attack and defend when the purpose of our lives is
to love and bless—all this in an unconscious drive to perpetuate the
separation that is the engine of our despair. Our thinking upside down, our
lives are upside down. Our hearts invalidated, our lives are filled with
suffering. Our minds confused, our world is filled with terror.Ah, but from this insanity we are miraculously saved. OceanofPDF.comThe Separation
The funda mental premise of A Cours e in Miracles  is that love is real and
nothing else exists. But if only love is real, then why is endless love not our
experience as we go through life? If God is love, why would He even allow
the ego to exist? As extensions of the mind of God, we share His attributes. The only
difference between us is that He created us; we did not create  Him. Free
will means we can think whatev er it is we wish to think. God Himself will
not violate that right. The thought system that dominates this earth is based on fear, not love. That thought system has extraordinary power because it is the power of the
mind turned against itself. Love is natural to us, yet often feels foreign. From a very early age,
natural thinking begins to feel unnatural to us and unnatural thought to feel
natural. We live in a world where thoughts of attack, blame, and judgment
have become more instinctive to us than love and forgiveness. That is the
source of both our personal and our collective despair. We are constantly tempted by an insane resistance to love. We are
driven by a conscious and unconscious opposition to it, and that is the
struggle underly ing every problem. The spiritual journey is the effort to free
ourselves from this mental imprisonment, and Jesus is one of the portals
through which we can make our escape. He frees us by reminding us who
we are. Millions of years ago in time as we know it, we thought a thought that
was not true—a lie so great that it shattered the universe. We began to think
without love. “The opposite of love is fear,” says the Course. “But what is
all-encompassing can have no opposite”* (T-1). When we’re thinking
without love, we actually aren’ t thinking at all. Fear is the mortal
hallucination of a life lived separately from God. People ask, “But if God islove, then why did He allow the creation of the ego to begin with?” And
that’s the point. He didn’ t. The ego is merely a false belief. That belief was our original misperception, or mis-creation. It began as
a moment of disconnection, a separation from love, that is the source of all
horror in the world. It was a “detour into fear”* (T-17), described in the
Course  as a moment when the Son of God forgot to laugh. The proble m is
not that


 the patient, which acts as a powerful sugges-t ion to the
subconscious mind. • Producing a blister by suggestion
Bernheim states that he produced a blister on the back of a pa tient’s
neck by applying a postage stamp and suggesting to the patie nt that it
was a fly-plaster. This has been confirmed by the experime nts and
experiences of many doctors in many parts of the world, whic h leave
no doubt that structural change, are a possible result of or al suggestion
to patients. 59  • The cause of bloody stigmata
In Hudson’s Law of Psychic Phenomena, page 153, he states,
“Hemorrhages and bloody stigmata may be induced in certain subjec ts
by means of suggestion. “Dr. M. Bourru put a subject into the somnambulistic con-diti on,
and gave him the following suggestion: ‘At four o’clock this
afternoon, after the hypnosis, you will come into my office, sit dow n
in the armchair, cross your arms upon your breast, and your nose wil l
begin to bleed.’ At the hour appointed the young man did as directe d.
Several drops of blood came from the left nostril. “On another occasion the same investigator traced the pa-ti ent’s
name on both his forearms with the dull point of an instru-ment. Then
when the patient was in the somnambulistic con-dition, he said, ‘A t
four o’clock this afternoon you will go to sleep, and your arms will
bleed along the lines which I have traced, and your name will ap pear
written on your arms in letters of blood.’ He was watched at four
o’clock and seen to fall asleep. On the left arm the letters  stood out in
bright relief, and in several places there were drops of blood. The
letters were still visible three months afterward, alt hough they had
gradu-ally grown faint.”
These facts demonstrate at once the correctness of the two
fundamental propositions previously stated, namely, the con-sta nt
amenability of the subconscious mind to the power of suggestion  and
the perfect control, which the subconscious mind exercises, over the
functions, sensations, and conditions of the body. All the foregoing phenomena dramatize vividly abnormal conditions
induced by suggestion, and are conclusive proof that as a man
thinketh in his heart [subconscious mind] so is he. • Healing points in review
1. Remind yourself frequently that the healing power is in your own
subconscious mind. 60  2. Know that faith is like a seed planted in the ground; it grows af ter
its kind. Plant the idea (seed) in your mind, water and fertilize it with
expectancy, and it will manifest. 3. The idea you have for a book, new invention, or play is real in
your mind. This is why you can believe you have it now. Believe in
the reality of your idea, plan, or invention, and as you do, it will
become manifest. 4. In praying for another, know that your silent inner knowing of
wholeness, beauty, and perfection can change the nega-tive patte rns of
the other’s subconscious mind and bring about wonderful results. 5. The miraculous healings you hear about at various shrines are due
to imagination and blind faith which act on the subconscious mind,
releasing the healing power. 6. All disease originates in the mind. Nothing appears on the body
unless there is a mental pattern corresponding to it. 7. The symptoms of almost any disease can be induced in you by
hypnotic suggestion. This shows you the power of your thought. 8. There is only one process of healing and that is faith. There is
only one healing power, namely, your subconscious mind. 9. Whether the object of your faith is real or false, you will  get
results. Your subconscious mind responds to the thought in your mind. Look upon faith as a thought in your mind, and that will suffice. 61  5
Mental Healings in Modern Times
Everyone is definitely concerned with the healing of bodily
conditions and human affairs. What is it that heals? Where is thi s
healing power? These are questions asked by everyone. The ans wer is
that this healing power is ha the subconscious mind of each pers on,
and a changed mental attitude on the part of the sick person r eleases
this healing power. No mental or religious science practitioner, psychologist,
psychiatrist, or medical doctor ever healed a patient. There i s an old
saying, “The doctor dresses the wound, but God heals it.” The
psychologist or psychiatrist proceeds to remove the mental bloc ks in
the patient so that the healing principle may be re-leased, restoring the
patient to health. Likewise, the surgeon removes the physica l block
enabling the healing currents to function normally. No physici an,
surgeon, or mental science practitioner claims, “he healed the p atient.”
The one healing power is called by many names—Nature, Life, God,
Creative Intelligence, and Subconscious Power. As previously outlined, there are many different methods used to
remove the mental, emotional, and physical blocks which inhibit the
flow of the healing life principle animating all of us. The healing
principle resident in your subconscious mind can and will, if pr operly
directed by you or some other person, heal your mind and body of all
disease. This healing principle is operative in all men regardless of
creed, color, or race. You do not have to belong to some particular
church in order to use and participate in this healing process. Your
subconscious will heal the burn or cut on your hand even though you
profess to be an atheist or agnostic. The modern mental therapeutic procedure is based on the truth th at
the infinite intelligence and power of your subcon-scious mind
responds according to your faith. The mental science practition er or
minister follows the injunction of the Bible, i.e., he goes into his closet
 62  and shuts the door, which means he stills his mind, relaxes, lets g o,
and thinks of the infinite healing presence within him. He clos es the
door of his mind to all out-side distractions as well as appea rances,
and then he quietly and knowingly turns over his request or desire  to
his subcon-scious mind, realizing that the intelligence of hi s mind will
answer him according to his specific needs. The most wonderful thing to know is this: Imagine the end desired
and feel its reality; then the infinite life principle wi ll respond to your
conscious choice and your conscious request. This is the meaning of
believe you have received, and you shall receive. This is what the
modern mental  scientist does when he practices prayer therapy. • One process of healing
There is only one universal healing principle operating through
everything—the cat, the dog, the tree, the grass, the wind, the ea rth—
for everything is alive. This life principle op-erates t hrough the
animal, vegetable, and mineral kingdoms as instinct and the law  of
growth. Man is consciously aware of this life principle, and he  can
consciously direct it to bless himself in countless ways. There are many different approaches, techniques, and methods in
using the universal power, but there is only one process of he aling,
which is faith, for according to your faith is it done unto you. • The law of belief
All religions of the world represent forms of belief, and these belie fs
are explained in many ways. The law of life is belief. W hat do you
believe about yourself, life, and the universe? It is done unto you, as
you believe. Belief is a thought in your mind, which causes the power of your
subconscious to be distributed into all phases of your life  according to
your thinking habits. You must realize the Bible is not talking about
your belief in some ritual, ceremony, form, institution, man, or
formula. It is talking about belief itself. The belief of y our mind is
 63  simply the thought of your mind. If thou canst believe, all things are
possible to him that believeth. MARK 9:23. It is foolish to believe in something to hurt or harm you. Remem ber,
it is not the thing believed in that hurts or harms you, but th e belief or
thought in your mind, which creates the result. All your experienc es,
all your actions, and all the events and circumstances of your life are
but the reflections and reac-tions to your own thought. • Prayer therapy is the combined function of the con-scious and
subconscious mind scientifically directed
Prayer therapy is the synchronized, harmonious, and in-telligent
function of the conscious and subconscious levels of mind specifica lly
directed for a definite purpose. In scientific prayer or praye r therapy,
you must know what you are doing and why you are doing it. You
trust the law of healing. Prayer therapy is sometimes refe rred to as
mental treatment, and an-other term is scientific prayer. In prayer therapy you consciously choose a certain idea, mental
picture, or plan which you desire to experience. You realize your
capacity to convey this idea or mental image to your subconsci ous by
feeling the


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http://www.harpercollins.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:

        Whether the less on is easy or the lesson is chall enging, I
will see each moment as my chance to grow. This way I will learn what
love is, and I will learn who I am. Dear God,
No matter who I meet today
And no matter what occurs,
Help me to r emember love. Guide my mind
And open my heart. May I see Y our love in everything,
That I might know the truth. Amen. DA Y 302
I  s u r r e n d e r  m y  d e s t i n y  t o  a  l o v i n g  G o d. I  c annot know what will happen tomorrow, or what would be best to
occur in my life. I will not try  to control my destiny. I surrender my
future into the hands of God. I ne ed not strug gle to make thin gs happen, and I need not plan how
my life will un fold. I need o nly respond to the invitation of each
moment, to show up fully in exc ellence and love. Thus shall I be guided
by life itself, and delivered to my greater good. T oday I surr end er to the flow of love, knowing it is a river that
leads me  to a peaceful place. I give all goals, all plans, and all
attachments to God. What He wills is my highest good; in my life
and in the world, may His will be done. DA Y 303
T o d a y  I  p r a y  f o r  t h o s e  w h o  d o  n o t  l o v e  m e. P erhaps there is s omeone who does not understand me, who does not
accept me, and does not love m e. Let me not respond to their judgment
with judgment. T oday I respond to their judgment with love. Whatever has so locked their hearts that they cannot see into mine,
may God free th em. Whatever has wounded their souls that they cannot
appreciate that I have wounds as well, may God heal them. W hatever
fear so blinds them to love, may love yet be shown to them. Dear God,
T oday I pray for someone
Who withholds their appr oval, their support, or their love
Fr om me. Send a miracle into my heart. May I rise above r eaction or blame. Fr ee both of us to the love
Of each other
That lies beyond this veil.<|eot_id|><|begin_of_text|>
Q: What is the author's approach to dealing with challenging situations?,
A: The author's approach is to see each moment as a chance to grow and learn, and to focus on love and positivity.
Q: What is the author's message about the importance of love and self-love?,
A: The author emphasizes the importance of self-love and the power of love, stating that it is the only way to truly love others and experience miracles.
Q: What is the author's view on the universe and its power?,
A: The author believes that the universe is not just a random, chaotic place, but rather a place of infinite love and power, and that we have the power to choose to align with this love and create a better life.
Q: What is the author's message about the importance of forgiveness?,
A: The author emphasizes the importance of forgiveness, stating that it is the only way to heal and grow, and that it is a choice we must make to be free and at peace.
Q: What is the author's view on the nature of God and the universe?,
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os-
phate. Bone tissue is about 57 percent lime phosphate. The lime salt
has chemical affinity for protein. While there is a certain degree of affinitybetween each of the cell salts and protein – protein being the base of allorganic matter – the operation of calcium phosphate with protein is great-est. The salt chemically unites with protein, carries it, and uses it as cementto build bone tissue. Bone also contains carbonate of soda, magnesiumphosphate, and sodium chloride, but lime phosphate is the chief builder ofbone tissue, and it follows, as a logical sequence, that it is the principal saltdeficient in all so-called diseases of bone structure. *
The gelatin found in bone tissue is formed by the union of protein, oil,
carbon, lime, and phosphate in certain proportion. A lack in the properamount of this builder, in some instances, causes an anemic condition, forbone material (lime and protein) is the foundation of bodily structure. Under certain conditions, dependent on deficiencies in other cell salts,
a break in the molecular chain of lime phosphate will cause an outflow ofprotein through the kidneys. Why should the escape of albumen (egg-white-like protein; also referred to as “albuminoids”) through the kidneysbe named Bright’s disease? It seems that the fact of the loss of albumen inthis manner was first discovered in the case of a hospital patient namedBright, and although many others die in a regular and orthodox mannerfrom the same cause that cut off the immortal Bright, the medical professionhas dignified the disease by the original label. The very same albumen thatcauses Bright’s disease, if expelled through the nasal passage, is calledcatarrh (mucus congestion), from the Greek word meaning “to drop down.”
If albumen reaches the skin, by disintegration or fermentation it causes
pimples, eruptions, eczema, etc. If anyone derives pleasure from these
CHAPTER 4: C ALCPHOS 27Calc PhosCHAPTER 4
*This complete introductory section is adapted from:
The Chemistry and Wonders of the Human Body by Dr. George Carey.names, well and good, let them use them, but
chemistry knows nothing whatever about them. A great deficiency in Calc Phos may cause
protein to accumulate in some gland and theredisintegrate and flow out in pus, or heteroplasm(dissimilar tissue), which is called scrofula(swelling of the lymph nodes) by the old-schoolphysicians. The lime molecules are found in the fluids of
digestion and assimilation, and when there is alack of the proper amount of these workers, thedigestive juices become negative, lose their prop-er rate of motion or catalytic action, ferment, andthus produce gas, acid condition, etc. When limephosphate and sodium phosphate – the alkalinesalts – are deficient, acids, together with albu-minous substance, may settle in the joints andthus render synovial fluids “nonfunctional,”thereby causing pain, stiffness, and swelling ofthe joints. Just why this chemical fact must needshave the word “rheumatism” tacked to it does notappear. The word “rheumatism” is derived fromthe word “rheum,” meaning “to flow out.”
MATERIA MEDICA FOR CALCPHOS
Adapted from: The Biochemic System of Medicine,
Materia Medica by Dr. George Carey
Calc Phos (also known as phosphate of lime
or calcium phosphate) is destined to play aprominent part in the treatment of the sick whenits range is fully understood by medical practi-tioners. This salt works with albumen, carrying itto the bone, tissue, or any other part of the bodywhere it may be needed. It uses albumen as acement to build up bone structure. Bone is 57 percent phosphate of lime, the
remainder gelatin (an albuminous, gluey sub-stance), carbonate of soda, magnesium phos-phate, and sodium chloride. Without the lime(Calc Phos), no bone can be made. When, for any reason, the molecules of this
salt fall below the proper standard in the blood,a disturbance occurs in life’s processes. It may be
that bone cells are not rebuilt as fast as they die.In such cases, if the deficiency exists for a greatlength of time, a condition of anemia prevails,for the bone is the basis, the foundation stone,of the organism. Should the albumen, not hav-ing a sufficient quantity of the Calc Phos toproperly take care of it, become a disturbing ele-ment and be thrown off via the kidneys, Bright’sdisease results. If through the nasal passages, thecondition is named catarrh (mucus congestion).If by the lungs, a cough is produced. If the albu-men reaches the skin, pimples, eruptions, freck-les, a condition called eczema, or possibly soresresult. Calcium phosphate is found in gastric juice,
and a lack thereof is frequently the cause of indi-gestion. Conditions called rheumatism are some-
times due to a deficiency of this cell salt. It iswell known to biochemists that a proper balanceof sodium phosphate (Nat Phos) is required toprevent an acid condition from prevailing, andunder certain conditions, when calcium phos-phate for any reason is not present in properquantities, the affinities draw upon sodiumphosphate in an endeavor to supply the lack,and thus a deficiency in that alkaline salt ensue,which allows an acid condition to prevail, i.e.,rheumatism. Calcium phosphate is also an aux-iliary to the therapeutic effects of magnesiumphosphate, as it more nearly resembles that saltthan any other. When Mag Phos is clearly indi-cated and it does not restore the normal condi-tion in a reasonable length of time, Calc Phosshould be given, for it is quite certain that it hasbeen drawn on from the blood to assist the workof Mag Phos, hence the deficiency in the limesalt. Characteristic Indications
(Note: Remedies in parentheses provide thera-
peutic support to Calc Phos.) 28 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESCHAPTER 4: C ALCPHOS 29Mental – Peevishness and fretfulness in chil-
dren. Poor memory, incapacity for concentratedthought, mind wanders from one subject toanother, weak minds in those practicing or whohave practiced masturbation (Kali Phos).Dullness, stupidity, depression of spirits, anxietyabout the future. Desire for solitude after grief(Nat Mur), disappointment, pain, etc. Head – Headache, with cold feeling in the
head, also head feels cold to the touch. Headacheon top of head and behind the ears. Tight sensa-tion. Headache in girls during puberty, with rest-lessness and nervousness. Headache worse from
mental exertion, worse near the sutures. Skullthin and soft. Closure of the fontanellesdelayed, or reopening of same. Vertigo (Ferrum
Phos). Crawling, cold sensations over the head. Ulcers on top of head. Dropsy (swelling) of thebrain. Loss of hair; bald spots. Inability to hold upthe head. Ears – Aching pain, with swelling of the
glands of face and neck. Earache with character-istic clear, thick, excoriating (irritating) dis-charge. In scrofulous (those with lymphaticswelling) persons, where the glands are veryswollen. Ears swollen, burning, and itching. Eyes – Sensitivity to artificial light. Eyeballs
ache; spasm of the eyelids (Mag Phos). Squinting.Hot feeling in the eyelids. Paralysis of the retina,causing dimness and loss of sight (Kali Phos).Neuralgic pain in eyes, when Mag Phos fails.Inflammation of the eye, with characteristic dis-charge, especially in scrofulous subjects. Lightsensitivity (Ferrum Phos, Nat Mur). Nose – Large, pedunculated (on a stalk) nasal
polyps. Nose swollen (from congestion) andgreatly inflamed at the edges of nostrils (Silicea).Tip of nose cold. Congestion, cold in head. Thick,clear, tough discharge, dropping from posteriornares, causing constant hawking and spitting;worse outdoors. In anemic persons, dispositionto take cold (Ferrum Phos). Preparing the wayfor other remedies in all cases of catarrh, CalcPhos has a decided tonic action on the mem-
branes. Face – Anemic or chlorotic (greenish tint to
skin) face. Dirty-looking face. Rheumatism of theface, which is worse at night. Pimples on the face.Facial pains, with a creeping sensation; feeling ofcoldness and numbness. Face sallow, pale, earthy;skin cold and clammy. Lupus. Heat in face.Freckles, eruptions on the faces of young per-sons, especially of young girls at puberty. Facialpains, of a grinding, tearing nature (Mag Phos).Pale face in children, when teething is difficult. Mouth – Unpleasant, disgusting taste in
mouth in the morning caused by non-assimila-tion of food (Nat Phos). Teeth – Retarded dentition (Calc Fluor). Phosphate of lime (Calc Phos) is a constituent ofthe teeth, and when this material is deficient,dentition will be slow and painful, often causingconvulsions (Mag Phos) and other ailments