 You were in bed crying the other afternoon. I was exhausted, dizzy, and lying next to you. “Please just close your eyes.”
“Go to sleep, you can do it on your own”
…even though you’ve only ever done that once since you were
a newborn,
and you’ve only ever known to fall asleep in our arms. I felt frustrated with you, for the very first time. I got up, bounced you on the ball, and you fell asleep almost
immediately. And then the first wave of guilt I’ve felt as a mama. “He needed me, and I let him cry.”
Tears rolled down my face as I looked at my little man. “I love him too much,” I thought,
and it didn’t feel safe. The same feeling that has come up for me in all my
relationships. Because to love too much means that
eventually
I’ll get hurt.Though with this wave
it was the acute awareness of time
and how time washes away everything that we love in this
material world. That one day I won’t be here,
I’ll have to leave him. I won’t be able to take care of him
or to love him. Or worse,
the f*ed-up reality that sometimes our children leave us too
early. I feel so sad about that
and so angry about the way this world is set up
and so frustrated that we learn how to love here,
but then are forced to let go. And hopefully
rather than protecting my heart and limiting my experience of
love,
that realization can urge me to love much more deeply,
in every moment
that we’re here. Because time passes
and nothing here
lasts. You’re a little heart doctor, my angel. And you’re teaching me how to love. Because with you,
the walls that I’ve built to protect my own heart
become so clear. I might blame you
or get frustrated with you for a moment,before realizing
you just need  me…
and my inability to show up for you
makes me frustrated. My idea of what you should  be doing (but aren’t)
makes me frustrated. What do you need, my angel? How can I show up for you?<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        of your days. As with all close and conscious
relationships, the relationship between you and your little one refines you. It
will stretch you to become patient by giving you opportunities to practice
patience; to become more loving not because you want to be, but because
any other response will leave you more frustrated; to see all the patterns of
reaction that you have learned throughout your life and to exercise your
ability to respond with more kindness, more awareness, and more love. It is important to mother purposefully, with intention and love, rather
than acting and reacting from an unconscious place. Your actions in the first
years are being soaked up by your little one’ s psyche and forming their
views of themselves and the world around them. They are learning in every
interaction: Am I worthy of love. Can I give love freely. Is it okay to ask
for what I need. Will my needs be met. Am I safe. Is the world safe. According to Ayurveda, the element of ether is heightened in a baby. They are connected, tuned in; they feel everything. They can feel subtle
energy, and if you pay close attention, you will notice that they behave and
act dif ferently based on the subtleties of their environment. They feel if
there is hostility. They feel when your actions are coming from a place of
love or when they are coming from a place of anger, resentment, or
frustration. The underlying ener gy of all your actions instills foundational
beliefs within your little one, and therefore how they learn to interact with
the world. I remember when my little guy kept biting me when he first got his two
bottom teeth. Every few minutes while nursing he would chomp down on
my nipple. I started to feel frustrated, feeling like he was doing it on
purpose. From this frustrated place, I put him down on the bed, moved to
the other side of the bed, and turned my back to him. Suddenly, I realized what I was doing. Oh my God. I turned and looked at his little face and he looked stunned, studying my
own face to know how he should feel. My pattern throughout my life was to
close down and withdraw my love when I was hurt so that the other person
would know that they did something wrong. I probably did this with my
dad when I was young; I have done it with my husband; and now, there I
was, doing it to my little son. I learned it from my own mama, who I am
sure learned it from hers. I thought I had healed that pattern years ago through the work I had
done in my relationship with my husband. But here I was, being refined by
my little one, seeing the parts of me that still had not healed; the parts of me
that were still unable to love; the parts of me that were still triggered, and
thus attached to a story from my past; the part of me that needed to prove
something in order to love or be loved. And now I was unconsciously acting
out the same drama that would instill the same beliefs, and thus the same
patterns, into my little one. Wow. I noticed. I became aware. And that is the first step of all healing and transformation. First, check your ener gy. If I am frustrated with my baby when he is biting me and I put him
down to “teach him a lesson,” then tell him (from that frustrated place) that
what he did was not okay, he feels the frustration and also the guilt of doing
something “wrong. ” An infant not only feels guilt, but they connect all their
experiences to their value and worthiness as a person. Next, take a deep breath. I dropped into the boundless reservoir of love and compassion that God
has gifted mamas with. I looked at my little angel in that mood, and
immediately he softened and smiled. From a loving place, I let him know
that biting hurts mama, that it does not feel good. As I’m sure you have heard, it’ s not necessarily what  you do or what
you say, but more the ener gy that you do or say it with, that has the most
effect. It is not about not expressing what you need, or not putting him
down, but more importantly, how did you express your needs. How  did you
put him down. What was the ener gy behind  your actions. As that is what is
felt the most. Responding from a place of love and care creates a
completely dif ferent experience for your babe. Beneath every behavior is a feeling, and beneath every
feeling is a need. Rather than responding to a baby’ s
behavior, respond to their needs. What needs are they
expressing through  their actions. Do they need more
attention. More presence. Do they need to feel more
comfortable. When you meet their needs, you are
addressing the cause of their behavior, rather than
temporarily pacifying the symptoms. What are other, more ef fective ways to communicate with your little one
without making them feel ashamed about who they are, or guilty for what
they did. Again, your little one does not know that what they are doing is
causing harm. They do not know “right” from “wrong,” “good” from “bad. ”
They are simply experiencing the world from a deep state of being. Our
task at this time is to respond in such a way that allows them to feel safe
and to let them know, through our ener gy and actions, that they are
fundamentally cared for, valued, and worthy of love, no matter what. How then, do you create clear boundaries without limiting their self-
expression. What can you do instead of responding to your teething baby’ spain with more pain. Speaking practically, you can recognize their need to
bite on something and of fer your finger or a teething toy instead of nursing,
and then you can return to the nursing session later when they are not
hurting as much. Perhaps you can voice to them with a loving yet firm and
serious tone that “that hurts” and that you will not let them bite, and that
you will not give them milk when they bite. Your boundaries are important, and by no means do you have to suf fer
the pain of a biting baby while nursing. But instead of using punishment as
a form of teaching, there are constructive ways to create the boundaries that
you need while simultaneously letting the baby know that they can express
their  needs without being punished. The definition of discipline that Magda
Gerber, a renowned early childhood educator, shares in Dear Par ent:
Caring for Infants with Respect  is “training that develops self-control,
character. ” This is in line with the actual source of the word, the Latin root
disciplina,  which means “instruction” or “knowledge. ” So, discipline is
educating  our children so that they understand appropriate behavior, values,
and how to control their impulses—rather than punishment that makes the
child feel ashamed or “bad. ” By cultivating the perspective that your little
one is never trying to cause you stress, pain, or suf fering, you can respond
to them in a way that is respectful and clear, and in a way that models the
behavior


 of the writer, the patient was aware that his condition was such that  recourse
must be had to every agency promising relief or he must succumb. After ex amination, the symptoms showing marked organic
irregularities, it was agreed that but one hope of prolonging life remained, and that this lay in an absolute fast. By it wou ld be
determined either the ability of the organism to continue functioning, or assu rance that the human machine had reached the point
where life could be no longer maintained. The fast began, and there was no marked disturbance until the twenty -first day, while relief was such that the patient and all
about him hoped and believed t hat the improvement noted was permanent in character; but on this day and thereafter unfavorable
symptoms progressively developed, and on the thirty -second day of the fast, the case lapsed into coma, which continued until an
abscess which had formed in the  nasal cavity was with difficulty discharged. Great ease in all respects resulted, and the patient
became conscious, assisting with interest in the efforts being made to promote his recovery. Death, however, occurred on the
thirty -eighth day of fasting. At all times during this fast large amounts of mucus were discharged in the enemas, and at intervals pain, sometimes
excruciating in kind, was felt in the bladder. In the latter stages pus in abundance appeared in the urine, and during the la st few
days of life the bladder ceased functioning, its contents being removed by catheterization. In this case muscular strength was
shown in remarkable degree, during the fast and until the day of death. The patient was able at all times during conciousness  to
move himself in bed, to rise at intervals, and to assist himself in ways that seemed marvelous when his condition is considered. The following are the results of the autopsy. The brain, weighing forty -eight and one -half ounces, was perfect in structure. Here
again is corroborative evidence of the truth advanced by Dr. E. H. Dewey, and developed by all who have scientifically
investigated and practically applied the fast as a therapeutic measure, viz., that nerve tissue is never depleted during abstine nce,
since its supply of sustenance is gained directly from body reserve, not from material freshly assimilated and appropriated b y cells
other than those of nerve substance. The lungs of this man were in excellent condition; the heart, organically considered, wa s
perfect, but was filled with a gelatinous mass of serum affected by post mortem change; from the cardiac opening of the st omach
to within two inches of the pylorus there was not a particle of healthy membrane, and the appearance of the walls of this org an was
Page 66 of  72 that of smooth, wet chamois skin; the duodenum was below normal in size, the upper portion of the jejunum being, howev er,
somewhat dilated; about midway in the tube of the small intestine a downward intussusception had taken place, in length about
two and one -half inches; this was of long -standing, since the walls of the bowel had become hardened and thickened, and thus t he
opening through the gut had been considerably reduced; the only section of the colon that was in normal state was the cecum, and
thence to the rectum the organ was infantile in size; in fact, there was not an inch of this part of the intestinal tract in to which the
tip of the index finger could have been introduced; the sigmoid flexure was less developed than any other portion of the gut;  in
reality it was not a flexure or bend, being merely a straight vertical canal continuing the descending colon to th e rectum and anus;
the liver was much congested, its left lobe, however, being partly cirrhosed; the gall bladder was distended with bilious flu id; the
pancreas was much undersize, and the spleen was that of an infant; the kidneys were in a state of degene ration and were pocketed
with pus, which discharged through the ureters into an inflamed bladder, which was itself undersize and capable of containing
within its thickened walls barely three ounces of urine. In connection with this undeveloped and fu nctionally inadequate digestive tract, it is interesting to record that the sex organs of
this man were those of a boy of twelve or thirteen. He was underweight and boyish in appearance as well. The condition met wa s
of course the result of disease in earl y life with consequent arrest of organic development. Case 9, a civil engineer, twenty -seven years of age, had suffered since childhood with intermittent acute digestive disease, which
was treated as is usual in orthodox practice. Malnutrition finall y became so pronounced that the subject decided that medicine
could no longer suggest anything to alleviate his condition, and he entered a fast of his own volition, coming for consultati on some
days after its beginning. Examination at this time showed the  uselessness of attempting to cope with the organic symptoms that
were most plainly apparent, and it was deemed best to inform the patient that recovery was out of the question. To allay as m uch as
was possible the fears of his family, food was given, but the stomach persistently rejected it, and the fast was perforce continued. The patient died at the end of twenty -one days of abstinence. Post mortem examination revealed an organism with heart, lungs, and digestive organs so extremely arrested in dev elopment
that, had it not been for the adult body in which they had been functioning, they would have been considered as the organs of  a
child four years of age. Case 10, a man of thirty -four, whose physical history had been one of constant illness a fter his twentieth year, is next presented. The patient had been treated medically for indigestion, constipation, and for various fevers. All his life he had been a heav y meat
eater and an inveterate user of strong tea. In later years fermentation, difficu lty in breathing, and abdominal pain invariably
succeeded the ingestion of a meal. For the relief of these symptoms medical correctives and tonics were taken, but the condit ion
gradually grew worse. The patient finally decided to try a fast, but, because o f interference by his family, a liquid diet was
substituted and continued for thirty -five days when death occurred. In this case pulse and temperature before the dietetic regimen
began had been constantly below normal, and during the period given they show ed but little change, the pulse standing at fifty -four
or thereabouts, with temperature as low at times as ninety -three. The autopsy disclosed the lungs completely filled with an exudation of serous fluid, a condition that was the immediate cause  of
death. The surface of the body for several weeks had been discolored in spots, these blotches, or cyanosed areas, indicating an
obstructed circulation. This symptom is sometimes present in cases of cirrhosis of the liver, and the latter organ was found in an
advanced stage of atrophic hardening. The stomach held but eight fluid ounces, and it could hold no more, for its outside mus cular
coat was in a permanent state of contraction, while its mucus membrane was very much thickened, making the walls of the or gan
at least one inch in depth or thickness. As a result of the contraction of the outside coating of the stomach, it had become elongated
into a tube, and its normal capacity was much diminished. The duodenum and the upper three feet of the small intestin e were
dilated so that their lumen was three inches in diameter, a structural change which suggests the thought that nature had atte mpted
to remedy in this portion of the alimentary canal the deficiency in size and function existing in the stomach. It is s aid that cirrhosis
of the stomach is a symptom very rarely observed in disease, but in this case and in the one that follows, this organic chang e was
present in forms that could scarcely have been more perfect examples of their kind. Continuing the post mo rtem findings, below
the dilated section of the small intestines the remainder of the tract including the entire colon was apparently normal in si ze and in
functional ability. The gall bladder was small, while the kidneys, the pancreas, and the spleen all exhibited signs of tissue
hardening. Case 11, an unmarried woman of thirty -three, had never passed a year during infancy and girlhood free from acute illness, and
had been a sufferer through all of her later life from nervous exhaustion that at frequ ent intervals was accompanied with morbid
craving for food, a desire which was satisfied without reason whenever it occurred. About five years before death the medical
adviser of the patient ordered that she take some sustenance every two hours during her waking moments, with a full meal just
before retiring. In addition to her other suffering, for many years at the menstrual period, the young woman was compelled to  lose
four or five days from her duties. She had sought the world over for relief, and about two years before consultation had turned to
natural agencies for health restoration undergoing then a fast of ten days. At the time the case was presented for examinatio n there
could be no doubt but that some aggravated form of organic disease existed, and  no encouragement was offered in prognosis, but it
was agreed that the treatment given should be aimed at the relief that a light diet, coupled with the essential eliminative
Page 67 of  72 accessories, would be


 working order. It follows
that the doctor as mechanic xes the broken body-machine. In this schema, the body is reduced to structural parts, proceeding
from organs to tissues, tissue s to cells, cells to molecules. The doctor
as mech anic separates the whole into parts in order to discern the
nature, proportion, and funct ion of each constituent. Sorting out the
parts enabled early Western doctors to conceptualize a diseased
entity as the faulty compone nt and sever it from the organism as a
whole. They could thereby remove it or treat it in isolation from
other organ and tissue parts. THE RISE OF WESTERN  MEDICINE
The ndings of the early anatomists validated the mechanistic view
that the body is made out of distinct and separate parts, connected
and yet autonomous. They divided the body into systems analogous
to mechanical processes that corresponded precisely with structural
descriptions of organs and tissues. The circulatory system comprises
the heart as a mechanical pump that pushes the blood through thepipes of the veins and arteries. The lungs are like a bellows, the
nervous system like an elaborate electrical telephone network. For the mechanic, it is best if the parts of the mach ine are
standardized and uniform. That way the parts are interchangeable,
easily replaced, and the ways in which they break down become
predictable from one body to the next. Standardized diseases
develop from established causes, and protocols of treatment are
xed. Uniform parts sit on the shelf. This view focuses entirely on
the ways in which all people are alike and tends to overlook the
ways in which people are unique and dissimilar. When a group of
people receives the same diagnosis, they receive the same treatment. Science and industry have enabled medicine to be practiced on a
mass basis. The same mechanistic philosophy that inspired mass
production in industry also inspired mass medicine and health care. The marriage of science, industry, and medicine spawned  an age
of innovation and specializa tion. As a result the human body and
mind were divided and reduced into ever more diverse and rened
areas of investigation. For example, chemists began  to perceive the body as a chemical
factory controlled and regulated through the balance of molecular
compounds. The practice of pharmaceutical therapy was the by-
product of the tremendous discoveries made in chemistry. Penicillin,
aspirin, digitalis, cortisone, and smallpox vaccine were just a
fraction of the wonder drugs discovered to treat specic diseases
and remove specic pathogens or causative factors. The physicists,
on the other hand, perceived  the body as an atomic structure and
developed radiation technology for diagnosis and treatment. The X-
ray machine furthered diagnostic precision and inhibited the spread
of many cancers. For their part, the engineers  perceived the body as a mechanical
structure composed of discrete parts. They invented surgical tools
and methods for removing and replacing faulty parts. The body as a
machine could be stopped, taken apart, repaired, and put back
together. Rema rkable develo pments in surgical technolog y enabled
doctors to do open-heart repair, skin grafts, appendectomy, cesarean
section, attachment of severed limbs, and bone setting. Theseinnovations contributed to the resolution of potentially devastating
health-care crises and constituted the wonders of modern medicine. The Body As Machine
THE NARROWING  DEFINITION OF  DISEASEAnother fundamental shift occurred in the mid-1800s, when Louis
Pasteur located  the origin of disease outside the body, in the form of
germs. His analytic research isolated a particular prior cause,
triggering a given eect. The germ theory of disease postulated that
a single microorganism could produce specic symptoms of disease
in healthy organisms. This theory helped to explain epidemics and
plagues and to develop eective remedies against them. However, this “doctrine of specic cause” became generally
invoked to explain all diseases. And because only the single cause
was sought, the multitude of contributing factors occurring
simultaneously in any given sick person were ignored. That the total
condition of the person profo undly aected his or her susceptibility
to a disease was excluded by this conceptual model. For example, insulin was discovered when experimenters were
able to produce the high blood sugar symptoms of diabetes in
healthy animals by damaging the pancreas. According to the
doctrine of specic cause, it was then concluded that the cause of
diabetes was a deciency in the production of insulin by the
pancreas. This was a major lifesaving discovery of modern medicine. As remarkable  as it was, however, the belief that insulin was a cure
prevented people from searc hing for the real basis of the disease,
the degenerative course of which remained unaltered. The narrow view of specic cause has limited the scope and
eectiveness of modern medicine, which often equated the control
of symptoms with the cure of the disease. This belief in single cause
diverted medicine from an appreciation of the context and
complexity of human process from which degenerativ e diseases
emerged. Although many involved in health care are increasingly
aware that disease is not separable from the human life that cradles
it, the ideology of Western medicine does not accommodate this
insight. Referri ng to the “crisis in health care,” H. R. Holman, M.D.,
of Stanford University cites shortcomings and suggests the need for
philosophical and social remedies:Longevity has changed little, and the major illnesses such as
malignancy and cardiovascular disease remain
unimpeded.…  Illnesses disproportionately aect the poor,
major environmental and occupational causes of illnesses
receive little attention and less action  … clearly, there is a crisis
in health care, both in its eect upon health and in its
cost.…  Some medical outcomes are inadequate not because
appropriate technical interventions are lacking, but becau se our
conceptual thinking is inadequate. 6
Modern medicine directs its gaze through a microscope so that
detail is gained  at the expens e of a restricted visual eld.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        More praise for
Between Heaven and Earth
“A lucid introduction to the subtle, strange, and eminently useful
ideas and methods of Orient al medicine  … The authors transmit a
unique understanding of the ways in which Chinese medicine
enables us to know more intimately the particular nature of our
humanity. ”
Ted Kaptchuk
Author of The Web That Has No Weaver
“Opens the door to a fresh new world of understanding your health. With the increasing demand for a layman’s book on Oriental
medicine, Between Heaven and Earth  lls an important gap and has
been a long time needed. ”
Dr. Gurusant S. Khalsa
President
American Association of Acupuncture
and Oriental Medicine
“I have read Between Heaven and Earth  with great admiration and
interest. …  It is both encyclopedic in range and completely
accessible to the lay reader. The authors have done the public an
immense service. ”
Richard Selzer, M. D. Author of Mortal Lessons
“Between Heave n and Earth  represents a remarkable blend of
philosophy, medicine and history. … I learned a great deal. ”
Norman Cousins“A fabulous and important book  … Well-written, profound, and
practical. ”
Michael Tierra, N.<|eot_id|><|begin_of_text|>
Q: Who wrote the book "The Web That Has No Weaver"?,
A: Ted Kaptchuk
Q: Who is the president of the American Association of Acupuncture and Oriental Medicine?,
A: Dr. Gurusant S. Khalsa
Q: What is the main focus of the book "Between Heaven and Earth"?,
A: The book provides a comprehensive overview of Chinese medicine and its concepts, and encourages the reader to explore and apply its principles to improve their own well-being.
Q: What is the main difference between Western and Chinese medicine, according to the authors?,
A: The authors highlight the fundamental difference between the two approaches, emphasizing that Western medicine focuses on the tangible, measurable aspects of the human body, whereas Chinese medicine considers the interconnectedness and interdependence of all forces, including the emotional and mental dimensions.
Q: What is the main theme of the book, according to the authors?,
A: The book aims to demonstrate the importance of integrating Western and Eastern approaches to achieve a more holistic understanding of the human body and the environment, emphasizing the need to transcend the limitations of modern medicine and adopt a more comprehensive and adaptive approach to health and wellness.<|eot_id|><|begin_of_text|>Specialists
look at smaller and smalle r fragments, gaining more and more
positive information in the form of descriptive data but losing a
sense of the integrity of the system as a whole. How did this medical
model gain exclusive ascendance in America? NARROWING THE  INSTITUTION OF  MEDICINE
In the beginning of the century a survey of medical schools was
subsidized by the Carnegie and Rockefeller foundations. Its purpose
was to nd out which schools would be most interested in
promoting “scientic medic ine,” therefore promoting the newly
developing drug- and hospital-based technology industries. The
Flexner Report, issued in 1910 by the American Medical Association
following this survey, recommended that nancial support from


 Lung, Spleen, and Kidney Organ Networks. The
Triple-Burner, along with the Pericardium, is not associa ted with an
anatomical entity. The Triple-Burner  corresponds with the three
main body cavities—pelvis, abdomen, and chest—and the function
of transporting  uids and integrating the activities of all the other
Organ Networks. Turbid. Refers to the coarse, unrened elements of food and uid as
they pass through the organism in the process of ingestion,
digestion, assimilation, and elimination. The Small Intestine  and the
Kidney  are primarily responsible for transmitting the impure
elements of food and uid respectively to the Large Intestine  and
Bladder. Turbid  also refers to the pathogenic alteration of clear or
pure substanc es such as mucus, blood, bile, and urine, which
become foul-smelling, cloudy, viscous, and dirty in appearance.Type. According to Five-Phase  thinki ng, there are ve primary
congurations that express the innate qualities and tendencies (body
and mind) of human individuals. Each of these types— Wood, Fire,
Earth, Metal, Water— can be further dierentiated into an
exaggerated  or collapsed  subtype. Typology. A system for classifying individuals according to sets of
criteria that distinguish one class of people from another. Thus,
there are typologies based on categories of race and ethnicity,
composition of blood, socioeconomic status, religious beliefs,
personality traits, physical structure, and so on. In the context of
Chinese medicine, people can be dierentiated into ve primary
types based on sets of criter ia that correspond to the categories of
the Five Phases, including physical shape, mental and emotional
habits of perception and response, behavioral tendencies, and
physiological patterns of activity. Vaporize or Precipitate. Refers to the integrative, transformative, and
distributive function of the Triple-Burner  in cooperation with the
Lung, Spleen, and Kidney in regulating the upward and downward
movement of Qi and Moisture. As Qi move s downward it
“precipitates” from a diuse vapor to a dense uid. As Qi moves
upward the reverse process of “vaporization” occurs. There is moist
exhaled breath above and urine below. Water Decoction. Extracting the useful ingredients from herbs by
cooking them in water as medicinal tea. Usually one half to two
ounces of raw herbs are cooked in four to six cups of water in a
covered vessel  for thirty to sixty minutes, at the end of which the
liquid is strained out and the solid material discarded. Wind. Characterized by aversion to drafts, sudden changes, spasms,
disequilibrium, tears, migratory pains, dizziness, trembling, itching,
headache, stuy nose, scratchy throat, and numbness.Yang. Litera lly, “the sunny side of the mountain”; one of the two
fundamental polar forces that organize the universe. Yang manifests
as form, light, noise, warmth, activity, and birth. It includes the
functional activity of the body, and the generation of metabolic
heat. Yang Organs  (Fu). Also known as the “hollow organs” that transform
matter, liberate its essence, transport substance, and discharge
waste. The Yang Organs  are the Gallbladder, Small Intestine, Stomach,
Large Intestine, and Urinary Bladder. The Gallbladder  receives and
discharges bile; the Small Intestine  receives and transports digestate;
the Stomach  receives and transforms food and uids; the Large
Intestine  receives and discharges solid waste; and the Bladder
receives and discharges liquid waste. Yang Phenomena. Heat, dryness, activity, growth, expansion,
dispersion, fullness, sudden, acute: when Yang decreases, Yin
dominates; lack of Yang generates Cold and Dampness. Yin. Literally, “the shady side of the mountain”; one of the two
fundamental polar forces that organize the universe. Yin manifests
as substance, darkness, quietness, coldness, inertia, and death. It
includes the material substance of the body, which includes tissue,
blood, uid, and internal secretions. Yin Organs  (Zang). Also known as the “solid organs” that store the
Essences  of the body. The Yin Organs  are the Liver, Heart, Spleen,
Lung, and Kidney. Palpable Essence  is manifest in each of these
Organs  respectively as tears, sweat, saliva, mucus, and sexual
secretions. Yin Phenomena. Coldness, wetness, quiescence, deterioration,
contraction, congelation, emptiness, slow, chronic: when Yin
decreases, Yang dominates; lack of Yin generates Heat and Dryness.Yin-Yang. Mutually interdependent polar forces; the principle of
duality that fundamentally organizes the universe. Yin-Yang
symbolizes that interactive process that characterizes life. Wholly
relative designations. OceanofPDF.comHERB NAMES CROSS REFERENCE
OceanofPDF.comB IBLIOGRAPHY
Achterberg, Jeanne. Imagery and Healing. Boston: Shambhala, 1985. Augios, Robert, and Georg e Stanciu. The New Biology  Boston:
Shambhala, 1987. Bateson, Gregory. Mind and Nature. New York: Bantam, 1979. ——. Steps to an Ecology of Mind. New York: Ballantine, 1972. Becker, Robert. The Body Electric. New York: William Morrow, 1985. Bensky, Dan, and Andrew Gamble. Chinese Herbal Medicine, Materia
Medica. Seattle, Wash.: Eastland, 1986. Berman, Morris. The Reenchantment of the World. Ithaca, N.Y.:
Cornell University Press, 1981. Blofeld, John, ed. I Ching. New York: Dutton, 1965. Bloomeld, Frena. Chinese Beliefs. London: Arrow Books, 1983. Bohm, David. Wholeness and the Implicate Order. London: Ark, 1980. Bowers, John Z., Jay William Hess, and Nathan Sivin. Science and
Medicine in Twentieth-Century  China: Research and Education. Ann
Arbor, Mich.: University of Michigan, 1988. Butt, Gary, and Frena Bloomeld. Harmony Rules. London: Arrow
Books, 1985. Campbell, Joseph. The Inner Reaches of Outer Space. New York:
Alfred Van Der Marck, 1985. Cannon, Walter. The Wisdom of the Body. New York: Norton, 1939. Capra, Fritjof. The Turning Point. New York: Bantam, 1982.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Still, it was the determinati on of my Wood, the discipline of my
Metal, the enthusi asm provided  by my Fire, and the solitary
reectiveness of my Water  that enabled me to produce  a book. The
scholarship and originality spring from my coauthor’s well of Water ;
the commitme nt to connect with the reader comes from my Earth. Earth  is a good friend, parent, and organizer—able to listen, serve,
satisfy needs, and resolve problems. My friends and patients
appreciate my faithful willingness to immerse myself in their aairs
and lavish them with my focused attention. I can imagine  myself tting better into a provincial village in
another era when I would have worn an apron over wide hips in a
household teeming with children. My home would have been
located at the crossroad of this hamlet so that everyone could pass
through my kitchen on their way to somewhere else. As peopleemptied their pockets of troubles, I would dish out generous
servings of soup, administer instant counsel, oer matchmaking
services, and settle disputes judiciously. Amber sunlight would
splash onto my table and ripple from it into the community. And
everyone who, for better or worse, was born in that valley would
also die there. I would have been pleased with the security, the
togetherness, even the predictable boredom. I would relish the still
point while nomads would pass through and tell stories of faraway
lands. The insights of Chinese medicine can nurse our sense of ourselves,
our awareness, at the same time as acupuncture and herbs can
promote our direct experienc e of integration. Meredith asked me to
make a house call-she needed help and was too weak to move. Besieged with unremitting nausea and vomiting, she was unable to
hold down plain water, let alone solid food, and she wanted to
avoid hospitalization and intravenous feeding. She had an
inoperable tumor that had spread to her bones, and her legs and
hips were in extreme pain. A combination of acupuncture
treatments, an herbal fomentation on her abdomen, powdered
ginger under her tongue, and rectal injections of herb broth halted
the nausea and vomiting within


 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


 The ego mistak es sur render for death. T o be whole
involves sur render. You give up one way of seeing yourself,
and in its place a new way dawns. “Sur render ” isn’t a
welcome wor d to the ego, because it connotes failur e, loss
of contr ol, passivity, the end of power. When you lose an
argument, ar en’t you sur rendering to the winner? Of course. Any situation couched in ter ms of winning and losing mak es
surrender seem weak, shameful, depr essing, and unworthy. These ar e all feelings at the ego level, however. Seen
without ego, sur render becomes natural and desirable. A
mother who gives her childr en what they need isn’t losing,
even though one could say she’s sur rendering her needs in
favor of her childr en’s. That would be a false perspective. When you give of yourself out of love, you lose nothing. In
fact, loving sur render is lik e a gain. Y our sense of self
expands beyond ego -driven needs and desir es—these can
never lead to love. Surrender is not of the mind. Y ou cannot think your way
there. Instead, you must jour ney into pur e consciousness,
befor e wor ds and thoughts arise. That’s the whole purpose
of meditation, to car ry a person beyond the thinking mind,which means beyond conﬂict. It’s easy to believe these days
that everyone knows how to meditate. If you have tried to
meditate and then abandoned the practice, I’d lik e to
suggest that you r eturn. Not all meditations ar e created
alike. Perhaps you wer e taught meditation as a for m of
relaxation or str ess release or as a r oute to silence. These
are all r eal results, but they aim too far short. The most
profound eﬀect of meditation is to transfor m your
awar eness. If you ar en’t e xpanding in consciousness, the
true purpose of going inwar d has been missed. Which is not to label any kind of meditation as wr ong. But
there has to be an intimate rightness that suits you. I’ve
seen people who evolved very quickly using a simple heart
meditation, in which they sat quietly and dir ected their
attention to their hearts, and others who beneﬁted by
quietly following the in-and out-br eaths as they sat with
eyes closed. Eventually one longs to e xperience the true
self completely. This can be achieved by going into the
mantra meditation that originated in V edic India or the
Vipassana techniques of Buddhism, to mention just two
proven methods. Whatever you do, r emain awak e to your
vision of wholeness. Y ou don’t want to tur n meditation into
another kind of conditioning, wher e your mind convinces
itself that it is peaceful or has found silence when both ar e
just pleasant moods or habits. (In his typically blunt way,
Krishnamurti war ned that the worst thing a spiritual path
can do is deliver what you e xpect. Instead of r eaching the
truth, the path has simply tur ned you into a version of your
old self, but “impr oved” by feeling and looking better.) The shadow is a thing of denial, r esistance, hidden fears,
and r epressed hopes. Ther efore, if meditation is working,
these things will begin to diminish. Y ou should be
experiencing the following on your spiritual path:
Life becomes easier, losing its struggle.You feel and act mor e spontaneous. The world no longer brings negative r eﬂections. Your desir es ar e fulﬁlled mor e easily. You ﬁnd happiness in the simplicity of e xistence. Being
here is enough. You gain in self -awar eness, knowing who you r eally ar e.
You feel included in the wholeness of life. If these sound lik e ideal goals, they ar e also noble ones
and fully attainable. In fact, if months pass and you don’t
feel these things incr easing, you need to stand back and
reexamine your path. I’m not implying that your practice is
wrong or defective. Ther e are lulls and delays in personal
evolution for everyone, because some issues tak e time to
work out. Much of this working out tak es place out of sight,
in the deeper r eaches of the unconscious. Artists ar e well
awar e of this; their muse doesn’t answer on a time
schedule. On the other hand, ther e may be serious r easons
why the true self isn’t unfolding:
Excessive str ess
Emotional pr essur es
Distractions
Depr ession and anxiety
Lack of discipline or commitment
Opposing intentions—seeking mor e than one way of life
The spiritual path delivers everything; it can r esolve all
conﬂicts. But we e xpect too much of it when we ask for a
panacea. Spiritual unfoldment is delicate. It can’t be
reached when your mind is too agitated or your attention
overwhelmed by str ess and other outside pr essur es. In other
words, wholeness is a cur e-all, but not an instant cure-all.You need to pr epare the right conditions for going inwar d. To
that end, each of the obstacles I’ve listed has to be dealt
with. Str ess, depr ession, anxiety, and distractions won’t
suddenly end just because you sit down for half an hour
with your eyes shut. I hope that doesn’t sound too blunt,
because when you tak e even small steps to pr epare the
ground for meditation, it yields r esults that cannot be had
any other way. This is the r oyal r oad to consciousness, and
consciousness is whole. In Summary
I will end as I began, with a physician’s instinct for
diagnosis, tr eatment, and pr ognosis. The shadow has
outwitted and outlasted many appr oaches, yet some people
have succeeded, and not just the gr eat names lik e Jesus and
Buddha. The for ce of evolution is inﬁnitely str onger than the
obstacles that block its way. You only have to gaze ar ound
you at the natural world to see the pr oof that beauty, for m,
order, and gr owth have survived for billions of years. In
dealing with your shadow, you ar e aligning yourself with the
same inﬁnite power. After all is said and done, the
requir ements ar e not comple x:
1. Acknowledge your shadow when it brings
negativity into your life. 2. Embrace and for give your shadow. Turn an
unwanted obstacle into your ally. 3. Ask yourself what conditions ar e giving rise
to the shadow : stress, anonymity,
permission to do har m, peer pr essur e,
passivity, dehumanizing conditions, an “us
versus them” mentality.4. Share your feelings with someone you trust:
a therapist, trusted friend, good listener,
counselor, or conﬁdante. 5. Include a physical component: body work,
energy release, yogic br eathing, hands- on
healing. 6. To change the collective, change yourself—
projecting and judging “them” as evildoers
only incr eases the shadow’s power. 7. Practice meditation in or der to e xperience
pure consciousness, which is beyond the
shadow. I’ve laid out a vision of unity as the solution to the shadow. The instant that life is split into good and evil, the self
follows suit. A divided self cannot mak e itself whole. Ther e
must be another level of life that is whole alr eady. Casting
their eyes over the invisible world, the ancient sages of
India r ealized that it was indescribable. The V edic scriptur es
from thousands of years ago wer e the ﬁrst to declar e,
“Those who know it speak of it not. Those who speak of it
know it not.”
But of course people wer en’t thrilled to hear this teaching. They wanted help with their everyday pr oblems. If a vision
cannot be tur ned into practice, it’s arid and useless. The
ancient sages wer en’t trying to discourage their listeners. Quite the opposite, they wer e trying to give a r eliable map,
and wher e that map leads is to unity consciousness. My aim
in this part of the book has been to draw the same map in
vivid, moder n colors. Now it’s up to you to follow it. The
shadow isn’t a fearsome opponent, but a worthy one. Powerful as it is, the power of wholeness is inﬁnitely gr eater,
and by a miracle of cr eation it is within your grasp. OceanofPDF.comPART II
OceanofPDF.comMaking Peace with Ourselves, Others, and the
World
DEBBIE FORD
The story of the human being and the human psyche has
been e xamined, studied, and written about since the
beginning of our e xistence. Although it’s been r esear ched
and


aken	up	by	the	blood	remain	trapped	in	the	bloodstream. This	can	cause
the	number	of	red	blood	cells	to	increase,	which	raises	the	packed	cell	volume	of	the
blood,	called
hemocrit,
	to	abnormal	levels. At	the	same	time,	the	concentration	of
hemoglobin
	in	the	blood	begins	to	increase,	which	may	give	rise	to	a	red	complexion	of
the	skin,	particularly	in	the	face	and	chest. (
Note:
	Hemoglobin	is	a	complex	protein	that
combines	with	oxygen	in	the	lungs	and	transports	it	to	all	body	cells.) As	a	result,	the	red
blood	cells	become	enlarged	and	are,	therefore,	too	big	to	pass	through	the	tiny	vessels	of
the	capillary	network. Evidently,	this	causes	the	blood	to	become	too	thick	and	slow-
moving,	thereby	increasing	its	tendency	toward	clotting	(platelets	sticking	together). The	formation	of	blood	clots	is	considered	to	be	the	main	risk	factor	for
heart	attack
	or
stroke. Since	fat	has	no	clotting	ability,	this	risk	stems	mainly	from	the	high	concentrationof	protein	in	the	blood. Researchers	have	discovered	that	the	sulphur-containing	amino
acid
homocysteine
	(HC)	promotes	the	tiny	clots	that	initiate	arterial	damage	and	the
catastrophic	ones	that	precipitate	most	heart	attacks	and	strokes	(
Ann	Clin	&	Lab	Sci
1991;
Lancet
	1981). Be	aware	that	HC	is	up	to	forty	times	more	predictive	than
cholesterol	in	assessing	cardiovascular	disease	risk. HC	results	from	the	normal
metabolism	of	the	amino	acid
methionine
—which	is	abundant	in	red	meat,	milk,	and	dairy
products.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Table	of	Contents

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

Introduction

Many	people	believe	that	gallstones	can	be	found	only	in	the	gallbladder. This	is	a
commonly	made	yet	false	assumption. Most	gallstones	are	actually	formed	in	the	liver,
and	comparatively	few	occur	in	the	gallbladder. You	can	easily	verify	this	assessment	by
giving	yourself	a	liver	cleanse. It	matters	little	whether	you	are	a	layperson,	a	medical
doctor,	a	scientist,	or	someone	whose	gallbladder	was	removed	and,	therefore,	is	believed
to	be	stone-free. The	results	of	the	liver	cleanse
1
	speak	for	themselves. No	amount	of
scientific	proof	or	medical	explanation	can	make	such	a	cleanse	any	more	valuable	than	it
already	is. Once	you	see	hundreds	of	green,	beige-colored,	brown,	or	black	gallstones
floating	in	the	toilet	bowl	during	your	first	liver	cleanse,	you	will	intuitively	know	that
you	are	on	to	something	extremely	important	in	your	life. To	satisfy	your	possibly	curious
mind,	you	may	decide	to	take	the	expelled	stones	to	a	laboratory	for	chemical	analysis	or
ask	your	doctor	what	she	thinks	about	all	that. Your	doctor	may	either	support	you	in	your
initiative	to	heal	yourself,	tell	you	this	is	just	ridiculous,	or	warn	you	against	it. However,
what	is	most	significant	in	this	experience	is	that	you	have	taken	active	responsibility	for
your	own	health,	perhaps	for	the	first	time	in	your	life. Not	everyone	is	as	fortunate	as	you	are. An	estimated	20	percent	of	the	world’s
population	will	develop	gallstones	in	their
gallbladder
	at	some	stage	in	their	lives;	many
of	them	will	opt	for	surgical	removal	of	this	important	organ. This	statistical	figure	does
not	account,	though,	for	the	many	more	people	who	will	develop	gallstones	(or	already
have	them)	in	their
liver. During	some	thirty	years	of	practicing	natural	medicine	and
dealing	with	thousands	of	people	suffering	from	all	types	of	chronic	diseases,	I	can	attest
to	the	fact	that	each	one	of	them,	without	exception,	has	had	considerable	quantities	of
gallstones	in	his	or	her	liver. Surprisingly,	only	relatively	few	of	them	reported	to	have	had
a	history	of	gallstones	in	their	gallbladder. Gallstones	in	the	liver	are,	as	you	will
understand	from	reading	this	book,	the	main	impediment	to	acquiring	and	maintaining
good	health,	youthfulness,	and	vitality. Gallstones	in	the	liver	are,	indeed,	one	of	the	major
reasons	people	become	ill	and	have	difficulty	recuperating	from	illness. The	failure	to	recognize	and	accept	the	incidence	of	gallstone	formation	in	the	liver	as
an	extremely	common	phenomenon	may	very	well	be	the	most	unfortunate	oversight	that
has	ever	been	made	in	the	field	of	medicine,	both	orthodox	and	complementary. Relying	so	heavily	on	blood	tests	for	diagnostic	purposes,	as	conventional	medicine
does,	may	actually	be	a	great	disadvantage	with	regard	to	assessing	liver	health. Most
people	who	have	a	physical	complaint	of	one	kind	or	another	may	have	perfectly	normal
liver	enzyme	levels	in	the	blood,	despite	suffering	from	liver	congestion. Liver	congestion
is	among	the	leading	health	problems,	yet	conventional	medicine	rarely	refers	to	it,	nor	do
doctors	have	a	reliable	way	to	detect	and	diagnose	such	a	condition. Liver	enzyme	levelsin	the	blood	become	elevated	only	when	there	is	advanced	liver	cell	destruction,	as	is	the
case,	for	example,	in	hepatitis	or	liver	inflammation. Liver	cells


 philosophy, they have
rejected the material oﬀhand based on its language. They
have fallen into a mental trap which in Alcoholics
Anonymous is called “contempt prior to investigation. ”
Years ago, I was attending a dinner party in New Y ork
City. The topic of conversation at the table was a novel that
had r ecently been published. Someone ask ed me if I had
read it. I hadn’t, but I had r ead the book r eview in the NewYork T imes. I lied and said, “Y es. ” I was so appalled at
myself. I hadn’t r ead the book, but I had enough infor mation
to pretend, for a moment, that I had. I was willing to let
someone else’s opinion stand in for my own. Not long af ter that, I thought of that incident when I was
deciding whether or not to r ead a book—namely, A Course
in Miracles —that dealt in any way with Jesus. I hadn’t
learned anything about him as a child. I had simply been
told “W e don’t r ead that, dear. ” But Jews ar e also known for
encouraging intellectual achievement in their childr en. I had
been taught—although you would never have known it the
night of that party—to r ead, and to think for myself—and so
I did. T o me, A Course in Miracles  does not push Jesus. ‘Although the books come fr om him, it is made very clear
that you can be an advanced student of the Course and not
relate personally to him at all. ’
The Course understands our r esistances but it doesn’t
cater to them. It is time for a huge r evolution in our
understanding of Christic philosophy, and most particularly
in our understanding of Jesus. The Christian r eligion has no
monopoly on the Christ, or on Jesus himself. In every
generation, we must r ediscover truth for ourselves. Who is Jesus. He is a personal symbol of the Holy Spirit. Having been totally healed by the Holy Spirit, He has
become one with Him. He’s not the only face the Holy Spirit
takes. He is a face. He is deﬁnitely a top of the mountain
experience, but that’s not to say he’s the only one up ther e. Jesus lived within this world of fear, and per ceived only
love. Every action, every wor d, every thought was guided by
the Holy Spirit instead of the ego. He was a thor oughly
puriﬁed being. T o think about him is to think about, and so
to call forth, the perfect love inside ourselves. Jesus r eached total actualization of the Christ mind, and
was then given by God the power to help the r est of us
reach that place within ourselves. As he says in the Course,
“I am in char ge of the pr ocess of A tonement. ” Sharing God’s
vision of things, he has become  that vision. He sees each
one of us as God sees us—innocent and perfect, loving and
lovable—and he teaches us to see ourselves that way. That
is how he leads us out of hell and into Heaven. T o see with
his eyes is to atone for our er rors in per ception. That is the
miracle he works in our lives, the mystical light that bursts
forth within our souls. Our minds wer e created as altars to
God’s Son. He r epresents God’s Son. T o worship Him is to
worship the potential for perfect love which lies within us all. Fairy tales ar e mystical allusions to the power of the
inner self, handed down fr om generation to generation. They ar e stories of transfor mation. T ales lik e Snow White
and Sleeping Beauty ar e metaphors for the r elationship
between the ego and the divine mind. The wick ed
stepmother, which is the ego, can put the Sleeping Beauty
or Christ within us to sleep, but she can never destr oy it. What is cr eated by God is indestructible. The most
destructive thing she can do is to cast a spell over us, to put
the beauty to sleep. And so she does. But the love inside us
doesn’t die; it just falls asleep for a very long time. In every
fairy tale, the P rince ar rives. His kiss r eminds us who we ar e,
and why we came her e. Prince Char ming is the Holy Spirit,
and He comes, in various guises and in various suits of
clothes, to awak en us with His love. Just when it seems all
hope is lost, when it seems as though evil has triumphed at
last, our Saviour appears and tak es us in his ar ms. He has
many faces, and one of them is Jesus. He is not an idol, or a
crutch. He is our elder br other. He is a gif t. OceanofPDF. comCHAPTER 4
Surrender
“For in God’s hands we r est untr oubled …”

1. FAITH
“There is no pr oblem in any situation that faith
will not solve. ”
What if we truly believed ther e is a God—a beneﬁcent or der
to things, a for ce that’s holding things together without our
conscious contr ol. What if we could see, in our daily lives,
the working of that for ce. What if we believed it loved us
somehow, and car ed for us, and pr otected us. What if we
believed we could aﬀor d to r elax. The physical body is at work every moment, an ar ray of
mechanisms with a brilliance of design and eﬃciency our
human eﬀorts have never begun to match. Our hearts beat,
our lungs br eathe, our ears hear, our hair gr ows. And we
don’t have to mak e them work—they just do. Planets
revolve ar ound the sun, seeds become ﬂowers, embryos
become babies, and with no help fr om us. Their movement
is built into a natural system. Y ou and I ar e integral parts ofthat system, too. We can let our lives be dir ected by the
same for ce that mak es ﬂowers gr ow—or we can do it
ourselves. To trust in the for ce that moves the universe is faith. Faith isn’t blind, it’s visionary. Faith is believing that the
universe is on our side, and that the universe knows what
it’s doing. F aith is a psychological awar eness of an unfolding
force for good, constantly at work in all dimensions. Our
attempts to dir ect this for ce only interfer es with it. Our
willingness to r elax into it allows it to work on our behalf. Without faith, we’r e frantically trying to contr ol what it is not
our business to contr ol, and ﬁx what it is not in our power to
ﬁx. What we’r e trying to contr ol is much better oﬀ without
us, and what we’r e trying to ﬁx can’t be ﬁx ed by us anyway. Without faith, we’r e wasting time. There are objective, discer nible laws of physical
phenomena. T ake gravity, for instance, or the law of
thermodynamics. Y ou don’t e xactly have faith in the law of
gravity, so much as you just know that it is. There are objective, discer nible laws of non-physical
phenomena, as well. These two sets of laws—those which
rule both the e xternal and inter nal worlds—ar e parallel. Exter nally, the universe supports our physical survival. Photosynthesis in plants and plankton in the ocean pr oduce
the o xygen that we need in or der to br eathe. It is important
to respect the laws that rule the physical universe because
violation of these laws thr eatens our survival. When we
pollute the oceans or destr oy plant life, we ar e destr oying
our support system and so ar e destr oying ourselves. Internally, the universe supports our survival as well—
emotionally and psychologically. The inter nal equivalent tooxygen, what we need in or der to survive, is love. Human
relationships e xist to pr oduce love. When we pollute our
relationships with unloving thoughts, or destr oy or abort
them with unloving attitudes, we ar e threatening our
emotional survival. So the laws of the universe mer ely describe the way
things ar e. These laws ar en’t invented; they’r e discover ed. They ar e not dependent on our faith. F aith in them mer ely
shows we understand what they ar e. Violation of these laws
doesn’t bespeak a lack of goodness; just a lack of
intelligence. W e respect the laws of natur e in or der to
survive. And what is the highest inter nal law. That we love
one another. Because if we don’t, we will all die. As sur ely as
a lack of o xygen will kill us, so will a lack


 s just a  mechanical mental labeling. Because they are  not still,
not pres ent, the y don’ t truly se e the flower, don’ t feel its essence, its
holiness — just as they don’ t know themselves, don’ t feel their own
essence, their own holiness. Because we live in such a mind-dominated culture, most mo dern art,
architecture, music, and literatur e are devoid of beauty, of inner essence,
with ver y few exceptions. The reason is that the people who cre ate those
things ca nnot —  even for a moment — free themselves from their mind. So they are never in touch with  that place within where true creativity
and beauty arise. The mind lef t to itself creates monstrosities, and not
only in art gal leries. Look at our urban landscapes and industrial
wastelands. No civilization has ever produced so much ugliness. REALIZING PURE CONSCIOUSNESS
Is pr esence the same as Being? When you become conscious o f Being, what is really happening is that
Being becomes conscious of itself. When Being becomes conscious of
itself — that’ s presence. Since Being, consciousness, and life are
synonymous, we could say that presence means consciousness becoming
conscious of itself, or life attaining self-consciousness. But don’ t get
attached to the words, and don’ t make an ef fort to understand this. There
is nothing that you need to understand before you can become present. I do understand what you just said, but it seems to imply that Being, the
ultimate transce ndental r eality, is not yet complete, that it is under going
a pr ocess of development. Does God need time for personal gr owth? Y es, but  only as seen from the limited perspective of the m anifested
universe. In the Bible, God declares: “I am the Alpha and the Omega,
and I am the living One.” In the timeless realm where God dwel ls, which
is also your  home, the begin ning and the end, the Alpha and the Omega,
are one, and the essence of everything that ever has been and ever will be
is et ernally present in an unmani fested state of oneness and perfection —
totally beyond anything the human mind can ever imagine or
comprehend. In our world of seemingly separate forms, however,
timeless perfection is an inconceivable concept. Here even
consciousness, w hich is the lig ht emanating from the eternal Source,
seems to be subject to a process of development, but this is du e to our
limited perception. It is not so in absolute terms. Nevertheless, let me
continue to speak for a moment about the evolution of consciousness in
this world. Everything that exists has Bein g, has God-essence, has some d egree of
consciousness. Even a stone has rudimentary consciousness; otherwise, it
would not be, and its atoms and molecules would disperse. Ever ything is
alive. Th e sun, the earth, plants, animals, humans — all are expressions
of consciousness in varying degrees, consciousness manifesting as form. The world arises when consciou sness takes on shapes and forms, thought
forms and material forms. Loo k at the millions of life forms on this
planet alone. In the sea, on land, in the air — and then each life form is
replicated millions of times. T o what end? Is someone or something
playing a game, a game with form? This is what the ancient  seers of
India asked themselves. They saw the world as lila, a kind of divine
game th at God is playing. The individual life forms are obviously not
very imp ortant in this game. In the sea, most life forms don’ t survive for
more tha n a few minutes after being born. The human form turn s to dust
pretty qu ickly to o, and when it is gone it is as if it had never bee n. Is that
tragic or cruel? Only if you create a separate identity for each  form, if
you for g et that its consciousness is God-essence expressing itself in
form. But you d on’ t truly know  th at until you realize your own God-
essence as pure consciousness. If a fish is born in your aquarium and you call him John, write out a birth
certificate, tell him about his f amily history, and two minutes later hegets eate n by another fish — th at’ s tragic. But it’ s only tragic  because
you projected a separate self where there was none. Y ou got hold of a
fraction of a dy namic process, a molecular dance, and made a  separate
entity out of it. Consciousness takes on the disguise of forms until they re ach such
complexity that it completely loses itself in them. In present-day humans,
consciousness is  completely identified with its disguise. It only knows
itself as form an d therefore lives in fear of the annihilation of its  physical
or psyc hological form. This is the egoic mind, and this is where
considerable dysfunction sets in. It now looks as if something had gone
very wro ng som ewhere along the line of evolution. But even this is part
of lila, t he divine gam e. Finally, the pressure of suf fering created by t his
apparent dysfunction forces consciousness to disidentify from form and
awakens it from its dream of for m: It regains self-consciousness, but it is
at a far deeper level than when it lost it. This pro cess is explained by Je sus in his parable of the lost s on, who
leaves h is father ’ s home, squanders his wealth, becomes destitute, and is
then forced by his suf fering to return home. When he does, his father
loves him mor e  than before. The son’ s state is the same as it was before,
yet not the sam e. It has an added dimension of depth. The parable
describes a journey from unconscious perfection, through apparent
imperfection and “evil” to conscious perfection. Can you now se e the deeper and  wider significance of becoming present
as t he watcher of your mind? Whenever you watch the mind, you
withdraw consciousness from mind forms, and it then becomes what we
call the  watcher or the witne ss. Consequently, the watcher — pure
consciousness beyond form — becomes stronger, and the mental
formations beco me weaker. When we talk about watching the mind we
are pers onalizing an event that is truly of cosmic significance: Through
you, consciousn ess is awakening out of its dream of identifica tion with
form and withdrawing from form. This foreshadows, but is already part
of, an event th at is probably still in the distant future as far as
chronological ti me is concerned. The event is called — the en d of the
world.When conscious ness frees itself from its identification with physical and
mental forms, it becomes wh at we may call pure or enlightened
consciousness, or presence. This has already happened in  a few
individuals, and it seems destine d to happen soon on a much lar g er scale,
although there is no absolute guarantee that it will  hap pen. Most h umans
are still in the grip of the egoic mode of consciousness: identified with
their mi nd and run by their mind. If they do not free themselves from
their mind in time, they will be destroyed by it. They will experience
increasing confu sion, conflict, violence, illness, despair, madne ss. Egoic
mind has become like a sinking ship. If you don’ t get of f, you will go
down with it. The collective eg oic mind is the most dangerous ly insane
and dest ructive entity ever to in habit this planet. What do you think will
happen on this planet if human consciousness remains unchanged? Already for most humans, the only respite they find from their own
minds is to occasionally revert to a level of consciousness below thought. Everyone does that every night during sleep. But this also happens to
some e xtent through sex, alcohol, and other drugs that suppress
excessive mind activity. If it weren’ t for alcohol, tranquilizers,
antidepressants, as well as the illegal drugs, which are all consumed in
vast quantities, the insanity of th e human mind would become even more
glaringly obviou s than it is already. I believe that, if deprived of their
drugs, a lar ge part of the p opulation would become a danger to
themselves and others. These drugs, of course, simply keep you  stuck in
dysfunction. Their widespread use only delays the breakdown of the old
mind structures and the emer gence of higher consciousness. While
individual users may get some relief from the daily torture inflicted on
them by their minds, they are prevented from generating enough
conscious presence to rise above thought and so find true liberation. Falling b ack to a level of consc iousness below mind, which is the pre-
thinking level of our distant ancestors and of animals and plants, is not
an optio n for us. There is no wa y back. If the human race is to survive, it
will have to g o on to the next stage. Consciousness is evolving
throughout the universe in billions of forms. So even if we didn’ t make
it, this wouldn’


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


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