causes.” One discovers the
secret payof fs that are obtained from unconscious secret projec tions. One’ s
underlying programs can be discovered by simply writing down one’ s litany
of griev ances and woes and then merely turning them aroun d into their
opposites. The mind’s reality is a fiction. With that realization, it loses its reign as
the arbiter of reality. Through the eye of the ego, life is a kaleidoscope of
constantly changing attractions and repulsions, fears and transient
pleasures. It bases its security  on overvalued positionalities, but, with
maturity, it progressively looks  within for enduring qualities that can be
relied upon. Without spiritual direction or information, it does not know
which way to look and may merely settle back into basic survival
techniques that have had pragmatic value. It is well to keep in mind at all times that the ego/mind does not
experience the world but only its own perception of it. The ego is the imaginary doer behind thought and action. Its presence is
firmly believed to be necessary and essential for survival. The reason is that
the ego’s primary quality is perception, and as such, it is limited by the
paradigm of supposed causality.Whereas the goal of the ego/mind is primarily to do, act, acquire, or
perform, the intention of contemplation is to “become.” While the intellect
wants to know “about,” contemplation seeks Knowingness itself and
autonomous wisdom. Rational thinking is time related, sequential, and
linear, whereas contemplation occurs outside of sequential time. It is
nonlinear and related to comprehension of essence. Devotional
contemplation is a way or style  of being in the world whereby one’s life
becomes a prayer. The ego’s addiction and survival are based on the secret pleasure of
negativity, which cannot be abandoned until it is first recognized, identified,
and owned without shame or guilt. One has to see that this is just how the
ego—which everyone inherits —operates, and recognize that it is not really
personal at all. The ego secretly “loves” and clings to the position of victimhood and
extracts a distorted pleasure and grim justification from pain and suf fering. The ego defends its own limitat ions with prideful denial, thus becoming
its own victim. Intrinsic to the very basic construction of the human ego is an innate
innocence in that it believes in the reality or truth of its own programs andis unaware that it lacks an intrin sic capacity for self-correction. The reason
for the ego’s inherent lack of capacity for verification is that its data is
limited to only internal processing systems. The internal mechanisms of the
ego lack any external, independent source of reference for verification. As we get close r to the discove ry of the source of the ego’s tenacity, we
make the amazing critical discovery that we ar e enamor ed with our self. Realization is a progressive process. Spiritual progress is hastened by
understanding the true nature of the ego. It is not an enemy to be attacked or
defeated, nor is it an evil to be vanquished. It is dissolved by compassionate
understanding. Realistic self-esteem arises from fulfilling integrous principles so that
intention becomes an important factor, which in itself is less vulnerable than
idealized results.... It takes courage to jettison the props of pride and, with
humility, accept  one’s inner reality, which is of an invulnerable  source. To
accept the inner core of one’s existence as a self-existent reality requires
letting go of any definitions of self as a “who” and, instead, seeing oneself
as a “what.”... All credit for accomplishments is given to God as the
Presence of the Divinity within instead of to the ego, and therefore
accomplishment results in gratitude and joy rather than vulnerable
pridefulness. The universe is very coopera tive. Inasmuch as the universe is not
different from consciousness itself, it is happy to create whatever we wish
to find “out there.” The problem is with the concept of cause itself, which
begs the question by presuming a time warp, a sequence, or a string of
events that would make sense. If we step outside of time, there are no
causes at all. We could say that the manifest world originates  out of the
unmanifest, but that again would be inferring a sequential causal series in
time—that is, unmanifest beco ming manifest. Once beyond the warp of
time, with its implicit restrictions of comprehension to terms of mere
sequence, there is no backwards or forwards. Because the ego is constructed of positionalities, it has no option to be
anything else except what it is. It therefore becomes an inescapable source
of endless suffering and loss. Above all else, it fears the future and the
specter of death itself, which is intrinsic to the ego’ s structure. The ego has habitual modes of determining perception. They have to be
identified first before they can be disassembled. One has to give up guilt
about having an ego. In contrast to the innate arrogance of the ego, true intelligence is a quality
of consc iousness/awareness and is not subject to attack because  its essence
is nonlinear. It is, however, utilized by the ego in its expression as mind,
which then becomes and subser ves the ego’s drive for surviva l. Thus, the
ego really uses the mind as camouflage and becomes hidden in its clever
constructions. The ego is not an enemy to be subdued but merely a comp ilation of
unexamined habits of perception. A human being is both spirit and body; therefore, it is at all times actually
existing in both the linear and the nonlinear domains. Curiously, the ego’s hold is weakened by acceptance, familiarity, and
compassionate understanding; in contrast, it is reinforced by self-criticism,
condemnation, fear, and shame. The ego conceals, whereas awareness reveals. The answer to many
defective ego positions could be subsumed in the commonly overlooked
sanity of “common sense.”
One mechanism the ego uses to protect itself is to disown the painful data
and project it onto the world and others. The ego is neith er bad nor an enemy, but merely an illusion to release so
that something far better can replace it. There is no such thing in reality as an ego; it is merely illusory. It is made
up of a compilation of arbitrary points of view supplied by mental
processing and powered by feelings and emotions. These desires represent
the attachments that the Buddha spoke of as the bondage of suffering. With
absolute humility, the ego dissolves. It is a collection of arbitrary mental
processes that gain force only because of vanity and habit. If one lets go of
the vanity of thought, it dissolves. All thought is vanity. All opinions are
vanities. The pleasure of vanity is therefore the basis of the ego—unplug it
and it collapses. The ego is extremely tenacious and therefore often seems to require
extreme conditi ons before it lets go of a positionality. It often takes the
collective exper ience of millions of people over many centuries to learn
even what appea rs to be a simple and obvious truth—namely, that peace is
better than war or love is better than hate. The ego’s rigidity and resistance to correction are based on narcissistic
egotism, pride, and vanity. The collective egos of whole nations  bring about
their downfall and destruction. The ego/mind presumes and is convinced that its percept ions and
interpretations of life experiences are the “real” thing and there fore “true.”
It also believes by projection that other people see, think, and feel the same
way—if they do not, they are mistaken and therefore wrong. Thus,
perception reinforces its hold by reification and presumptions. The ego clings to emotionality, which is intimately connected with its
positionalities; it pretends to think that it has no other choices. To
“surrender to God” means to stop looking to the ego for solace and thrills
and to discover the endless, serene joy of peace. To look within is to find
the underlying, ever -present source of the illumination of the mind itself. The inflated ego is devoid of reality testing as well as amelioration by
reason, logic, or rationality. Although the critical level of integrity (level 200 on the Map of
Consciousness) is the very threshold of spiritual progress, one can see that
due to the structure of the ego, it can be difficult to achieve. The strength of
the ego is such that it can be overcome only by spiritual power. Temptation stem s from within; it is merely the desire to exper ience the
ego’s payoff and satisfactions of an impulse, even if it is only a curiosity or
a wanting. The satisfactions of the ego are more pleasurable and addictive than the
preservation of human life, much less dignity. The ego gets a grim pleasure and satisfaction from suffering and all the
levels lacking integrity: pride, anger, desire, guilt, shame, and grief. The
secret pleasure of suffering is addictive. Many people devote their entire
lives to it and encourage others to follow suit. To stop this mechanism, the
pleasure of the payoff has to be identified and willingly surrende red to God. Out of shame, the ego blocks out conscious awareness of its machinations,
especially the secret


 the
cycle. Analogous to the ve climates and seasons in nature is
the internal milieu generated by each of the Organ Networks. (see larger image)(see larger image)
Click  to download a PDF of Yin-Yang Correspondences
In this way, Chinese medicine reveals the impact of distress upon
the whole person—disease reshapes mental, emotional, and physical
life. Like a weatherman, the doctor of Chinese medicine forecasts
the onslaught of stormy weather and predicts who is likely to get
what. Five types of people emerge from the congurations of physique
and character  that correspond with the Five Phases  and Organ
Networks. Not by an act of will, but out of their predispositions,
habits, and tendencies, these types “make their diseases,”
manifesting the strengths and weaknesses of their nature. Earth
becomes easily oversaturated, and the Earth  type generates phlegm,
edema, and mental quagmires. Fire ares easily, and the Fire type
produces inammation, dehydration, and high anxiety. Wood
proliferates rapidly, and the Wood  type provok es trembling,cramping, and rage. Water hardens and freezes, and the Water  type
develops sclerosis, arthritis, and indierence. Metal  cuts away and
restricts, and the Metal  type becomes breathless, sti, and
unarouseable. PROBLEMS IN  SEARCH OF A  SOLUTION. TREATMENT
If the cause of disease is understood as imbalance, then the goal of
treatment is to recover balance. Problems are resolved through
methods of complementarity. To resolve conditions of Cold, apply
warmth; to resolve Heat, apply cool. Stimulate move ment to relieve
stasis and astringe leakage to protect depleted reserves. Disperse
excess, strengthen weakness, moisten Dryness, drain Wetness. When
the Spleen  is excessive, strengthen the Liver to counterbalance it, and
when the Spleen  is decient, strengthen the Heart  to nurture it. Acupuncture and herbs are the primary techniques that evoke the
self-regulating response of the organism to reorganize and replenish
the Qi, Moisture, and Blood. Each method works by a dierent
mechanism. Acupuncture adjusts the density and ow of Qi in the
channels, which in turn aects the circulation of Blood  and Moisture
and the function of the internal organs. Herbs also aect the
quantity and quality of Blood, Moisture, and Qi through their impact
on the organs via the digestive and metabolic systems. Together
these methods perform the therapeutic tasks of reorganizing the
internal milieu, maximizing the exibility and adaptability of the
organism. There are as many treatment approaches as there are individuals. Chinese medicine can formulate a treatment according to the
particular expression of an illness. There are almost limitless
combinations of acupuncture points and herbs to meet the needs of
diverse patients. A given herb or acupuncture point eliminates the
Damp Heat  that may be expressed as herpes, while others relieve the
Coldness  that engenders the stines s and spasm of arthritis. The
single symptom, such as a cough, may arise as a consequence of
Wind, Cold, Heat, Dampness, or Dryness  aecting the Organ Networkof the Lung or Kidney. Dierent herbs and acupuncture points would
be selected for each dieren t type of cough. The doctor  combines
patterns of points and herbs the way the gardener combines
irrigation, composting, hoeing, and weeding to eliminate
obstructions, nurture growth, and maintain integrity. THE GARDENER AND THE  MECHANIC
In ancient China ancestors were worshiped and revered. They were
considered a more signican t part of the community than the living
insofar as they were thought to rule the world. The dead were not
seen as separate from the living; death was an important, revered
stage of life, not merely the end of it. Anatomical dissection of a
dead body would have been disrespectful and, for that reason,
utterly forbidden. Doctors were only allowed to study living bodies. Nonliving process could not be examined, and the whole could not
be divided into parts. In the Western scientic model, life is dissected into separable,
discrete parts within the context of a xed and stable environment
that can be measured objecti vely. In the Chinese model, life is about
the dynamic, constantly shifting relationships of one functional
system with another, always within the context of the whole system. No aspects of the personality or body function as independent,
discrete entities. Interaction occurs at every level. Our emotions shape our body;
our body generates feeling. The state of the Liver aects the function
of the Heart. The function of the Heart  aects the expression of the
personality. The logic is circular and each person is an
interconnected Network. The models of East and West are dierent, as is the point of view,
the emphasis, methods, outcomes. 4 What works in the garden may
be inappropriate in the factory. Compost doesn’t nourish a machine,
and oil and gasoline do not enhance the soil. Chinese medicine
readjusts balance, enhancing self-healing and helping chronic, long-
term problems. Western medicine aects the structural components,suppressing and eliminating pathologic phenomena, intervening in
life-threatening crises. Within the vocabulary of Western medicine, disease is dened as
either “organi c” (that which interferes with the structure of the
tissue) or “functional” (anyth ing that is not caused by an objectively
determined structural abnormality). Since disease is understood
primarily as a defect of structure, there is no “real” basis for a
functional disorder. Functional problems like migraine, fatigue, mental illness, colitis,
rheumatism, asthma, menstrual cramps, and so on are often referred
to as “psychos omatic” since they cannot be shown to originate in
the body and are therefore relegated to the mysterious realm of the
psyche. A strength of Chinese medicine lies in its powe r to detect
and meaningfully describe dysfunction even though the structure
appears intact and physically sound. Rather than look for
abnormalities of structure, Chinese medicine looks for disharmonies
of Qi that, over time, can aect structure but may appear prior to
gross manifestations of or clinically diagnosed disease. This ability to read the body before structural damage occurs
sometimes enables Chinese medicine to prevent disease before it
develops, to slow down its progress, or perhaps even to halt
degenerative processes such as arteriosclerosis, arthritis, and
nervous and autoimmune disorders. It also enables the doctor of
Chinese medicine to eectively treat problems for which Western
medicine has no known treatment. However, once structural damage has, occurred, there is no
pathologist to look at cells under a microscope to determ ine what is
malignant carcinoma or what bacteria are responsible for a given
infection. There is no surgeon to remove a damaged organ or
liberate a healthy baby trapped in her mother’s womb. Chinese
medicine does not separate the problem from the person who has it
—this is both its strength and weakness. Similarly, Western
medicine’s capacity to do just that accounts for its great
technological success and also for some of its more serious
limitations.There is value in each and both. Claude Bernard, a French
physician in the late nineteenth century, claimed that the milieu
intérieur, the condition of the person, was the critical factor in health
and disease. This position was overshadowed by Louis Pasteur’s
assertion of the germ theory, stating that external attack by
microbes was more signica nt than the soil or climate  in which
disease ourish ed. The focus shifted from the state of the organism
to the attackin g pathogen, from the person to the disease. This shift
has come to characterize Western medicine, regardless of whispers
from Pasteur on his deathbed that Bernard was right. Now another shift is beginning to gain momentum, thanks to a
shrinking planet and an expanding paradigm. With the growing
accessibility of Chinese medicine, the strengths of both medical
technologies might be combined, minimizing the weaknesses of
each. *Psyche and soma comes nearest to conveying the meaning of the Chinese concepts Shen
and Jing. Shen  refers to the organizing force of the self, reected in the mental, emotional,
and expressive life of an individual. Jing refers to the material substance, physical
structure, and sensate life of a person. When referring to the totality of a person, the
expression Shen-Jing  is used, encompa ssing both the intangible and tangible realms of
experience. OceanofPDF.comYin-Yang
Yin-Yang SymbolCHAPTER FOUR
CYCLES OF  CIRCLES : A THEORY OF  RELATIVITY
YIN-YANG
Heaven was created by an accumulation of Yang; the Earth was
created by an accumulation  of Yin. Water and re are the
symbols of Yin and Yang; Yin and Yang are the source of power
and the beginning of everything in creation. Yang ascends to
Heaven; Yin descends to Earth. Hence the universe represents
motion and rest, controlled by the wisdom of nature. Nature
grants the power


. Depending on which
muscles work, breathing can be abdominal, chest (it in turn is divided into
upper and lower), mixed (it is divided into deep and superficial). Abdominal br eathing

It is carried out with the help of contraction of the diaphragm and the
muscles of the abdominal cavity with relative rest of the chest wall. When
you inhale: the shoulders fall, the pectoral muscles weaken and the
diaphragm contr acts and falls. As a result, the negative pressure  in the chest
cavity increases. The lower part of the lungs is filled with air and the abdomen  bulges out. During exhalatio n, the diaphragm relaxes and rises, and the abdominal wall
returns to its original position. Most often, such breathing occur s in men. It
also occurs when a person rests, usually during sleep. Lower chest br eathing
 It involves intercostal muscles. As a result of muscle contractio n, the chest
expands outward and upward, air enters the lungs, and inhalation occurs. During lower breathing, only part of the lungs is filled, only the ribs are
involved. The rest of the body remains stationary. As a result,  there is no
full-fledged gas exchange process. Upper chest br eathing

It occurs due to the work of the clavicle muscles. When inhaling, the
clavicle and shoulders rise, and air enters the lungs. In this case, it is
necessary to make a lot of effort, since the frequency of inhalation and
exhalation increases, and the oxygen supply turns out to be insignificant. Such breathing can be deliberate ly caused if the stomach is drawn in. In the
upper chest respiration only an insignificant part of the lungs is involved
and gas exchange is incomplete. As a result, the air is not properly cleaned
or warmed up. This type of breathing is resorted to by women during
childbirth. Mixed br eathing

It sets in motion  the entire breathing apparatus. At the same time all types
of musc les and a diaphragm work, and lungs are fully ventilated. Mixed
breathing can be either deep or shallow. Surface breathing is light and fast. The frequency of respiratory movements is up to 60 movements  per minute. During mixed breathing people make a silent breath and noisy intense
exhalation. This allows you to relieve tension from all the muscles of the
body. In superficial breathing, the lungs are only partially filled with air. Only small children breathe superficially. The older the child becomes, thefewer breaths per minute he takes. The breathing of an adult person
acquires a deep character. During deep breathing, the frequency slows down; the lungs fill with air as
much as possibl e. The volume of breath in this case exceeds the permissible
rate. It is widel y believed that exactly deep breathing is correct, because
during it our body is best saturated with oxygen. However, this is not at all
the case. The idea that deep breathing enriches the body with oxygen  as fully as
possible is erroneous. For the body to function normally, it is necessary to
maintain the balance of carbon dioxide and oxygen established by nature. The desire to increase the oxygen content due to deep breathing leads to
oxygen starvation. From deep breathing in 1-3 minutes there is a decrease in pressure or
hypotension, edema, bags under the eyes appear, the thyroid gland is
disturbed, the metabolism increases, the concentration of cholesterol
increases, regardless of diet. In addition, insomnia, irritability develops,
memory deteriorates, and as a result, asthma, heart attacks, strokes, etc. How to maintain an optimal balance of respiration depth, the balance
between oxygen and carbon dioxide, so as not to harm the body? And how
is breathing right in general? Chapter 5. What should be proper breathing? Most people are limited to only shallow breathing, or vice versa, emphasize
deep. And believe that it does not affect their health. In fact, all of the above
types’ respiration deviates from the norm and after a while manifest itself in
the form of diseases. Proper breathing involves the use of the entire lung volume and provides
the body suf ficient oxygen, therefore, has a healing ef fect. It consists of three phases:
1) Involuntary silent breath (necessarily through the nose);
2) Exhalation;
3) A brief pause - respite. All three phases are always present in the act of breathing. Exhalation is
about one second and then followed by a pause - about one and a half
seconds and the return of breathing - about a second. Time relationship may
vary depending on the type and intensity of the load. An untrained person
has a cycle of three phases are repeated on average 16 times per minute, and
that of a trained person - about 8–10 times per minute. Three-phase breathing is provided for by the laws of nature. And I can
assure you, it is the most optimal and effective. Proper breath ing restores
normal activity of the nervous system, increases the vital capacity of the
lungs, blood and tissues actively saturated with oxygen, which affects a
significant improvement in overall health and performance. By the way, it is in a dream that a healthy person breathes as correctly as
possible, since breathing not consciously controlled. The management ofthis process is entirely transferred to the respiratory center. Breathing test

Now that you know what proper breathing is, try checking how you
breathe. To do this, conduct a small test. Sit on a chair in a free, relaxed
position. Clothin g should not constrain the body. Close your eyes and wait
for the moment when you hear your own breath. Follow him, but do not
consciously interfere with the process. Your task is to follow the sequence
of filling and emptying the lungs. At the same time, first smoothly  fill the lower part of the lungs with air so
that the stomach moves forward, the diaphragm goes down, then the middle
part (the ribs and chest rise) and finally the upper part (the clavicle should
rise, and the stomach should be pulled up to the spine). During exhalatio n, your stomach should be drawn in, the diaphr agm should
rise, and then the chest and shoulders should lower. Movement during
inhalation and exhalation shoul d be soft, smooth, without sharp jolts and
tension. Repeat them 3 times. On the fourth breath, hold your breath and
record the time in seconds. Then exhale and fix again the time during which
you can do without air entering the lungs. Compar e the r esults

In most cases, the duration of inhalation and exhalation will be different. Someone breath es too short, and someone breathes out. With proper
breathing, the duration of inhalation and exhalation should be the same. So
it is time to seriously take up your health. As soon as you master the
technique of proper breathing, it will become your primary need and habit. Chapter 6. Curative breath by K. Buteyko

The system of therapeutic respiration, or the so-called strong-willed
elimination of deep breathing, was developed by K. Buteyko,  a doctor, a
Russian scientis t who for many years headed the laboratory of functional
diagnostics at the Institute of Experimental Biology and Medicine of the
Siberian Academy of Medical Sciences of the USSR in Novosibirsk. Due to his profe ssion, Buteyko more than once had to see how people were
dying. He noticed that before death, a person began to breathe deeply. Buteyko suggested that such intense breathing brings death closer, and
therefore could be the cause of a number of diseases. Then Buteyko decided to perform an experiment with his own breath: he
changed the rhythm, depth, intensity. After a while, he noticed that the
tormenting attacks of hypertension became less frequent, moreover, they
were easily removed by breathing exercises, without the help of
medications. So the method of Volitional Elimination of Deep Breathing
(VEDB) was born. Why you need to learn how to br eathe not deeply

Improper breath ing can be corrected by volitional effort. A special method
of “volitional elimination of deep breathing” has been developed. Its
essence is a gradual volitional decrease in the depth of breathing at rest,
during motor activity and during physical activity. The principle of proper
breathing is simple - you need to take a shallow, superficial breath for 2-3
seconds, then exhale for 3-4 seconds and try to increase the pause betweenbreaths. At this time, there is a feeling of lack of air; it is it that allows the
human body to relax. But this requires learning to constantly relax the respiratory muscles, or
rather, the diaph ragm, during training until there is a slight sensation of lack
of air. What is the effectiveness of the technique? The method of method of Volitional Elimination of Deep Breathing has
been recognized by official medicine worldwide: many doctors recommend
breathing to their patients "acco rding to Buteyko." In many countries there
are clinics and practitioners for helping people with health problems. For
example, in London there is a clinic where one of the departm ents works
with patients with bronchial asthma using the VEDB technique. According
to statistics, the number of people who recovered from bronchial asthma,
ang


supposed	murderer	is	executed. One	cannot	violate	basic	spiritual	principles
without	paying	a	price. The	spiritual	seeker	sees	through	the	illusion	and
therefore	gives	up	the	role	of	judge	and	jury. Nobody	goes	‘scot-free’,	as
people	indignantly	protest. With	muscle	testing,	one	can	quickly	affirm	that	not	one	iota	is	missed	by
the	universe;	literally,	every	hair	is	counted,	every	fallen	sparrow	noted. No
kind	word	goes	unnoticed. All	is	recorded	forever	in	the	field	of
consciousness. Give	Up	Guilt
Guilt	is	an	attempt	to	purchase	salvation,	manipulate	God,	and	purchase
forgiveness	by	suffering. These	attitudes	stem	from	the	misinterpretation	of
God	as	a	great	punisher. We	think	we	will	assuage	His	righteous	wrath	by	our
pain,	suffering,	and	penance. There	is	actually	only	one	appropriate	‘penance’
for	wrongdoing,	and	that	is	change. Instead	of	condemning	the	negative,	we
choose	the	positive. To	make	progress	and	to	change	takes	more	effort	than	feeling	guilty,	but
it	is	a	more	appropriate	response. We	note	from	the	Scale	of	Consciousnessthat	Guilt	is	way	down	at	the	bottom,	whereas	God	is	way	up	at	the	top. Consequently,	wallowing	around	in	guilt	at	the	bottom	of	the	field	of
consciousness	does	not	get	us	to	the	top. Humility	means	that	we	see	our	own	life	as	the	evolution	of	spiritual
consciousness. We	learn	from	mistakes. Maybe	the	most	useful	of	all	quotes
to	revise	whatever	the	past	behavior	is,	‘It	seemed	like	a	good	idea	at	the
time’. Later,	of	course,	in	retrospect,	it	becomes	recontextualized	and	seems
to	be	in	error. However,	if	other	people	are	intrinsically	innocent	because	that
is	the	nature	of	consciousness,	then	so	is	the	self	of	the	spiritual	seeker. Along	with	giving	up	guilt,	it	is	also	very	helpful	to	give	up	sin	as	a
reality. Error	is	correctible;	sin	is	a	mistake	and	is	forgivable. Most	of	what
people	call	sin	is	an	attachment,	an	emotionality	stemming	from	the	child
within. It	is	actually	the	child	who	lies,	steals,	cheats,	calls	other	people
names,	and	hits	other	people;	therefore,	sin	is	really	immaturity	and	ignorance
of	the	true	nature	of	Reality	and	the	nature	of	consciousness. As	spiritual
values	replace	worldly	ones,	temptation	diminishes	and	error	is	less	likely	to
occur. Willingness
This	is	the	keystone	to	all	spiritual	progress	as	well	as	success	in	the
world. It	means	letting	go	of	resistance	and	finding	the	joy	of	going	one
hundred	and	one	percent. Unpleasantness	is	due	to	resistance,	and	when
resistance	is	let	go,	it	is	replaced	by	feelings	of	strength,	confidence,	and	joy. In	any	endeavor,	there	is	a	point	of	resistance	that	becomes	a	block. When
this	is	overcome,	the	endeavor	becomes	effortless. Athletes	often	go	through
this	discovery,	and	so	do	physical	laborers. There	is	suddenly	the	release	of
enormous	energy,	an	emergence	into	an	almost	enlightened	state	in	which	all
is	happening	of	its	own. There	are	a	peace,	a	serenity,	and	a	stillness. The
exhausted	ballerina	or	laborer	is	closer	to	the	discovery	of	God	than	they
think. The	awareness	of	the	presence	of	God	is	preceded	by	surrender. In	Zen,	it	is	said	that	heaven	and	hell	are	only	a	tenth	of	an	inch	apart. It	is
often	in	the	pit	of	despair	that	the	ego	lets	go	so	that	all	crises	can	be	turned
into	the	opportunity	of	spiritual	discovery. Realize	That	‘Truth’	Is	Dependent	on	Context
Truth	is	only	relative	and	not	absolute. All	truth	is	only	so	within	a	certain
level	of	consciousness. For	instance,	to	forgive	is	commendable,	but	at	a	later
stage,	one	sees	that	there	is	actually	nothing	to	forgive. There	is	no	‘other’	to
be	forgiven. Everyone’s	ego	is	equally	unreal,	including	one’s	own. Perception	is	not	reality. Nonattachment
This	is	an	attitude	of	withdrawal	of	emotional	entanglement	in	worldly
affairs. It	leads	to	serenity	and	peace	of	mind. It	is	supported	by	refusing	the
emotional	seduction	of	other	people’s	upsets	and	problems. It	also	involves	a
willingness	to	allow	the	world	and	its	affairs	to	work	out	its	own	problems
and	destiny. Reactive	involvement	and	intervention	in	the	world	can	be	better
left	to	people	who	have	a	different	calling. A	‘good	person’	is	one	thing;	enlightenment	is	another. One	is	responsible
for	the	effort	and	not	the	result,	which	is	up	to	God	and	the	universe. Nonattachment	is	not	the	same	as	indifference,	withdrawal,	or
detachment. Misunderstanding	that	the	development	of	detachment	is
required	often	ends	up	as	flatness	or	apathy. In	contrast,	nonattachment	allows
full	participation	in	life	without	trying	to	control	outcomes. Acceptance
Acceptance	is	the	great	healer	of	strife,	conflict,	and	upset. It	also	corrects
major	imbalances	of	perception	and	precludes	the	dominance	of	negative
feelings. Everything	serves	a	purpose. Humility	means	that	we	will	not
understand	all	events	or	occurrences. Acceptance	is	not	passivity	but	non-
positionality. The	development	of	a	spiritual	ego	can	be	avoided	by	the
realization	that	spiritual	progress	is	the	result	of	God’s	grace	and	not	the	result
of	one’s	personal	endeavors. Avoid	False	Gurus
This	cannot	be	overemphasized. The	naïve	spiritual	initiate	is	easily
swayed	by	trappings	and	reputations	of	spiritual	figures	and	the	charisma	of
those	who	have	many	followers. Without	the	spiritual	awareness	of	advanced
states	of	consciousness,	the	spiritual	seeker	has	no	means	of	guidance,	and
popularity	clouds	judgment. At	this	time	in	human	history,	there	is	actually	not	a	single	guidepost	that
can	be	relied	upon	other	than	the	muscle	test	of	the	actual	calibration	of	the
level	of	consciousness	of	a	teacher,	organization,	or	teaching. The	naïve	are
impressed	with	claims	of	supernatural	powers,	paranormal	feats,	and	fanciful
titles	and	dress. Earmarks	of	true	teachers	are	humility,	simplicity,	lovingness,
compassion,	and	peacefulness. There	is	no	financial	charge	for	conveying
truth,	as	there	is	no	interest	in	money,	personal	power,	or	gain. It	is	irrelevant	to	a	true	teacher	whether	others	become	followers	or	join	a
spiritual	group	or	organization. All	are	totally	free	to	leave	the	spiritual	group. There	is	the	avoidance	of	the	development	of	a	personality	cult. There	is	no
desire	by	a	true	teacher	to	control	others,	and,	therefore,	a	true	teacher	has	no
interest	in	coercion	or	persuasion. Neither	does	the	teacher	attempt	to
appropriate	knowledge	or	force	it	on	others	inasmuch	as	it	was	freely
received. Therefore,	the	true	teacher	is	gracious	in	manner	and	spirit. The
student	of	a	true	teacher	is	the	totality	of	all	mankind. Avoid	False	Teachings
It	is	often	recommended	that	one	use


 dissected by brilliant think ers, e xplor ed and e xplained
by the gr eatest intellects of all time, most of us ar e still
living in the dark, perple xed by the behavior of our friends,
our family members, our idols, and—mor e often than not—
ourselves. Disappointed by the condition of our own lives,
we for ge ahead each day hoping that our dark er impulses
and bad behaviors will miraculously disappear. Hurt time and again by the ﬂaws that we can’t seem to
shake free of, we silently pray that we will ﬁnd the courage
to give up our pr ocrastination, our overspending, our
chocolate, our r esentments, or our sharp tongues. Y et we
continue to succumb to our lower impulses, sabotage our
own desir es, and neglect our futur e. In an attempt to hide
our discontent, we put on a happy face, muster our best
“everything is ﬁne” look, and continue acting out in ways
that under mine our self -esteem and defeat our best-laid
plans. In the course of raising our childr en, chasing success, and
struggling to put enough away for vacation or r etirement,
answers to the very questions that will help us gr ow elude
us. Our deeper year ning for self -understanding gets buried
beneath the daily news, family issues, a health crisis, or a
common cold. An indignant neighbor, a disgruntled e x, or achild who has lost their way will literally suck the hours out
of our days and the money out of our bank accounts while
twisting our minds into believing that we can’t and won’t
ever have everything we want. Sometimes, we even for get
that we ever wanted anything diﬀer ent fr om what we have. The r epetitiveness of our to xic memory can lur e us into
years of accepting mor e of the same and wasting away in a
mediocr e existence that fails to meet even our own
expectations. Unfortunately, this method of survival strips us of the
ability to live the life that we wer e meant to live. The
emotional pain that surfaces as part of everyday life has us
wish away our past and become r esigned about our futur e.
If we feel we have been deceived or conned or that we have
acted out of character, we become victims of the past and
hopeless about what’s to come. Cynical and sk eptical, we
fall pr ey to judgment, opting to point our ﬁnger at others
rather than look inside ourselves for the answers to our
woes. The r obotic natur e of our egocentric self rises up to
help us over come our feelings of insecurity and shame by
protesting our innocence and pr oclaiming our diﬀer ences. We think that if only we could just get that one person or
thing to change, we would feel better. We believe that if we
handle the one issue that we k eep complaining about or get
that one thing that we’ve been striving for, we will be happy. Rather than taking the time to pier ce the veil between who
we think we ar e and who we r eally want to be, we allow the
illusional life of a self that e xists in our minds to be in
contr ol. The pr oblem with this appr oach to life is that it pr events
us from discovering our true self, and it endangers the ar eas
of our lives that ar e most important to us. When we ar e
busy pr otecting ourselves fr om the demons that lurk in the
dark, we miss out on feeling joyful, fulﬁlled, and deeply
connected with those we love. Intent on hiding the dark erhalf of our human natur e, we fail to r each our full potential
and e xperience the depth and richness of our lives. We wer e bor n whole, and yet most of us ar e living as
partial human beings. W e each have the capacity to be an
important part of a grander whole. W e have the capacity to
leave this world a better place than we found it. W e are
meant to discover our authentic natur e—the state of being
in which we ar e inspir ed by ourselves, tur ned on, lit up, and
excited about who we ar e. We are meant to over come
adversity and manifest the gr eatest version of our own
individual soul, not a version of a self that is birthed out of a
fantasy. Big, blown- out fantasies about our lives stem fr om
the pain of our unr ealized potential, but true dr eams ar e a
reality we ar e willing to work for, ﬁght for, stay up late for—
this is a futur e that is within our r each. And ther e is only one
thing that can r ob us of that futur e, and that is our shadow—
our dark side, our secr ets, our r epressed feelings, and our
hidden impulses. The gr eat Swiss psychologist C. G. Jung tells us that our
shadow is the person we would rather not be. The shadow
can be seen in the person in our family whom we judge the
most, the public oﬃcial whose behavior we condemn, the
celebrity who causes us to shak e our head in disgust. If we
understand this cor rectly, we come to the startling and
sometimes sobering r ealization that our shadow is
everything that annoys, hor riﬁes, or disgusts us about other
people or about ourselves. W ith that wisdom in hand, we
begin to see that our shadow is all that we try to hide fr om
those we love and all that we don’t want other people to
ﬁnd out about us. Our shadow is made up of the thoughts, emotions, and
impulses that we ﬁnd too painful, embar rassing, or
distasteful to accept. So instead of dealing with them, we
repress them—seal them away in some part of our psyche,
so we won’t have to feel the bur den and shame they car ry
with them. P oet and author R obert Bly describes the shadowas an invisible bag that each of us car ries ar ound on our
back. As we’r e growing up, we put in the bag every aspect
of ourselves that is not acceptable to our families and
friends. Bly believes we spend the ﬁrst few decades of our
life ﬁlling up our bag, and then the r est of our life trying to
retrieve everything we’ve hidden away. Our shadow, ﬁlled with r hetoric and a hypocritical set of
rules that we can never adher e to, leads us to glorif y some
and demonize others. It began with the teacher who called
us stupid, the bully who taunted us, or the ﬁrst love who
ever abandoned us. W e have all hidden away and r epressed
pain-ﬁlled, shame-ﬁlled moments, and, over time, these
emotions har den into our shadow. These ar e the
unexpressed fears, the hor rifying shame, the gnawing guilt. These ar e all the issues of the past that we have never
faced. Our shadow might stem fr om one deﬁning moment,
and most do, or it can accumulate over years of denial. As
the shadow tak es shape, we begin to lose access to a
fundamental part of our true natur e. Our gr eatness, our
compassion, and our authenticity get buried beneath the
parts of ourselves that we’ve disconnected fr om. Then our
shadow gains the upper hand. It can trick us into believing
that we ar e too unworthy, incapable, undeserving,
unlovable, or stupid to be the superstar of our own life. It is our dark side, the r epressed and disowned aspects of
our personality, that cuts us oﬀ our true self. The fact is that
whatever we have hidden away in shame or denied out of
fear holds the k ey to unlock a self that we feel pr oud of, a
self that inspir es us, a self that is pr opelled into action by
great vision and purpose rather than one that is cr eated out
of our limitations and the unhealed wounds of our past. This
is why we must e xplor e our shadow. This is why we must
unveil and r eclaim our whole self, our true natur e. This is
why we must look within to e xamine the underpinnings of
our life. Hidden her e is the blueprint, a template, a vision of
our authentic self.My own study of the shadow began as I made the
transition fr om a clumsy pr eadolescent to a pr etty young
teen. Confused and alone, I set oﬀ on a jour ney to ﬁt in. I
work ed har d to feel good about myself, despite the fact that
I was riddled with insecurities about everything fr om being a
friend and girlfriend to being a sister and daughter. I fought
to understand why I felt so bad about who I was. The voices
in my head that seemed to overtak e me—even at the young


	liver	disease	is	found,	this	vital	organ	is	rarely
considered	a	“culprit”	for	other	diseases. The	majority	of	gallstones	in	the	liver	consist	of
the	same	“harmless”	constituents	as	are	found	in	liquid	bile
,
	with	cholesterol	being	the
main	ingredient. A	number	of	stones	consist	of	fatty	acids	and	other	organic	material	that
has	ended	up	in	the	bile	ducts. The	fact	that	the	majority	of	these	stones	are	just	congealed
clumps	of	bile	or	organic	matter	makes	them	practically	“invisible”	to	x-rays,	ultrasonic
technologies,	and
computerized	tomography
	(CT). The	situation	is	different	with	regard	to	the	gallbladder,	where	up	to	about	20	percent	of
all	stones	can	be	made	up	entirely	of	minerals,	predominantly	calcium	salts	and	bile
pigments. Whereas	diagnostic	tests	can	easily	detect	these	hardened,	relatively	large
stones	in	the	gallbladder,	they	tend	to	miss	the	softer,	noncalcified	stones	in	the	liver. Only
when	excessive	amounts	of	cholesterol-based	stones	(85-95	percent	cholesterol),	or	other
clumps	of	fat,	block	the	bile	ducts	of	the	liver	may	an	ultrasound	test	reveal	what	is
generally	referred	to	as	“fatty	liver. ”	In	such	a	case,	the	ultrasound	pictures	reveal	a	liver
that	is	almost	completely	white	(instead	of	black). A	fatty	liver	can	gather	up	to	20,000
stones	before	it	succumbs	to	suffocation	and	ceases	to	function. If	you	had	a	fatty	liver	and	went	to	the	doctor,	she	would	tell	you	that	you	had	excessive
fatty	tissue	in	your	liver. It	is	less	likely,	though,	that	she	would	tell	you	that	you	had
intrahepatic	gallstones
	(stones	obstructing	the	liver’s	bile	ducts). As	mentioned	before,
most	of	the	smaller	stones	in	the	liver	are	not	detectable	through	ultrasound	or	CT	scans. Nevertheless,	careful	analysis	of	diagnostic	images	by	specialists	would	show	whether
some	of	the	smaller	bile	ducts	in	the	liver	were	dilated	because	of	obstruction. A	dilation
of	bile	ducts	caused	by	larger	and	denser	stones	or	by	clusters	of	stones	may	be	detected
more	readily	through
magnetic	resonance	imaging
	(MRI). However,	unless	there	is	an
indication	of	major	liver	trouble,	doctors	rarely	check	for	such	intrahepatic	stones. Unfortunately,	although	the	liver	is	one	of	the	most	important	organs	in	the	body,	its
disorders	are	also	underdiagnosed	all	too	often. Even	if	the	early	stages	of	a	fatty	liver	or	gallstone	formation	in	the	bile	ducts	were
easily	recognized	and	diagnosed,	today’s	medical	facilities	offer	no	treatments	to	relieve
this	vital	organ	of	the	heavy	burden	it	has	to	carry. Most	people	in	the	developed	world	have	accumulated	hundreds	and,	in	many	cases,thousands	of	hardened	bile	and	fat	deposits	in	the	liver. These	stones	continuously	block
the	liver’s	bile	ducts,	which	greatly	stresses	this	vital	organ	and	the	rest	of	the	body. In
view	of	the	adverse	effect	these	stones	have	on	liver	performance	as	a	whole,	their
composition	is	quite	irrelevant. Whether	your	doctor	or	you	consider	them	conventional
mineral-based	gallstones,	fat	deposits,	or	clots	of	hardened	bile,	the	net	result	is	that	they
prevent	the	necessary	amounts	of	bile	from	reaching	the	intestines. The	important	question
is	how	such	a	simple	thing	as	obstructed	bile	flow	can	cause	such	complex	diseases	as
congestive	heart	failure,	diabetes,	and	cancer. Liver	bile	is	a	bitter,	alkaline	fluid	of	a	yellow,	brown,	or	green	color. It	has	multiple
functions. Each	one	of	these	profoundly	influences	the	health	of	every	organ	and	system	in
the	body. Apart	from	assisting	with	the	digestion	of	fat,	calcium,	and	protein	foods,	bile	is
needed	to	maintain	normal	fat	levels	in	the	blood,	remove	toxins	from	the	liver,	help
maintain	proper	acid/alkaline	balance	in	the	intestinal	tract,	and	keep	the	colon	from
breeding	harmful	microbes. To	maintain	a	strong	and	healthy	digestive	system	and	feed
body	cells	the	right	amount	of	nutrients,	the	liver	has	to	produce	1-1. 5	quarts	of	bile	per
day. Anything	less	than	that	is	bound	to	cause	problems	with	the	digestion	of	food,
elimination	of	waste,	and	the	body’s	continual	detoxification	of	the	blood. Many	people
produce	just	about	a	cupful	of	bile	or	less	per	day. As	will	be	shown	in	this	book,	almost
all	health	problems	are	a	direct	or	indirect	consequence	of	reduced	bile	availability. People	with	chronic	illnesses	often	have	several	thousand	gallstones	congesting	the	bile
ducts	of	the	liver. Some	stones	may	have	also	grown	in	the	gallbladder. By	removing	these
stones	from	these	organs	through	a	series	of	liver	cleanses	and	maintaining	a	balanced	diet
and	lifestyle,	the	liver	and	gallbladder	can	restore	their	original	efficiency,	and	most
symptoms	of	discomfort	or	disease	in	the	body	can	start	subsiding. You	may	find	that	any
persistent	allergies	will	lessen	or	disappear. Back	pain	will	dissipate,	while	energy	and
well-being	will	improve. Ridding	the	liver	bile	ducts	of	gallstones	is	one	of	the	most
important	and	powerful	procedures	you	can	apply	to	improve	and	regain	your	health. In	this	book,	you	will	learn	how	to	remove	painlessly	up	to	several	hundred	gallstones
at	a	time. The	size	of	the	stones	ranges	from	that	of	a	pinhead	to	a	small	walnut,	and	in
some	rare	cases	a	golf	ball. The	actual	liver	cleanse	takes	place	within	a	period	of	less	than
fourteen	hours	and	can	be	taken	conveniently	over	a	weekend	at	home. Chapter	1	explains
in	detail	why	the	presence	of	gallstones	in	the	bile	ducts,	both	inside	and	outside	the	liver,
can	be	considered	the	greatest	health	risk	and	cause	of	almost	every	major	or	minor
illness. In	Chapter	2,	you	will	be	able	to	identify	the	signs,	marks,	and	symptoms	that
indicate	the	presence	of	stones	in	your	liver	or	gallbladder. Other	chapters	deal	with	the
possible	causes	of	gallstones	and	what	you	can	do	to	prevent	new	ones	from	occurring. In
Chapter	4,	you	will	learn	the	actual	procedure	to	rid	your	body	of	gallstones. Chapter	6,
“What	Can	I	Expect	from	the	Liver	and	Gallbladder	Cleanse. ”	covers	some	of	the
possible	health	benefits	of	this	profound	self-help	program. In	Chapter	7,	you	will	find	out
what	others	have	to	say	about	their	experiences	with	the	liver	cleanse. The	frequently
asked	questions	section,	Chapter	8,	deals	with	many	queries	you	may	have	about	thecleanse. So	you	can	reap	the	maximum	benefit	from	this	procedure,	I	strongly	encourage
you	to	read	the	entire	book	before	starting	with	the	actual	liver	cleanse. I	wish	you	the	greatest


 der to be r eleased. Once we have ask ed to be
healed, then our unhealed places ar e forced to the surface. A relationship that is used by the Holy Spirit becomes a
place wher e our blocks to love ar e not suppr essed or
denied, but rather br ought into our conscious awar eness. We never get crazy lik e we do ar ound the people we’r e
really attracted to. Then we can see our dysfunctions
clearly, and when we’r e ready, ask God to show us another
way. As temples of healing, r elationships ar e like a trip to the
divine physician’s oﬃce. How can a doctor help us unless
we show him our wounds? Our fearful places have to be
revealed befor e they can be healed. A Course in Miracles
teaches that ‘darkness is to be br ought to light, and not the
other way ar ound.’ If a r elationship allows us to mer ely
avoid our unhealed places, then we’r e hiding ther e, not
growing. The universe will not support that. The ego thinks of a perfect r elationship as one in which
everybody shows a perfect face. But this is not necessarilyso, because a show of str ength is not always honest. It is
not always a genuine e xpression of who we ar e. If I pr etend
to have it together in some ar ea wher e I really don’t, I am
fostering an illusion about myself. I would only be doing this
out of fear—fear that if you saw the truth about me, I would
be rejected. God’s idea of a “good r elationship” and the ego’s idea of
one ar e completely diﬀer ent. T o the ego, a good r elationship
is one in which another person basically behaves the way
we want them to and never pr esses our buttons, never
violates our comfort zones. But if a r elationship e xists to
support our gr owth, then in many ways it e xists to do just
those things; for ce us out of our limited tolerance and
inability to love unconditionally. We’re not aligned with the
Holy Spirit until people can behave in any way they choose
to, and our own inner peace isn’t shak en. Ther e have been
times in my life wher e my thought about a r elationship was,
“This is ter rible,” but upon further r eﬂection I r ealized God
would pr obably be saying, “ Oh, this is good.” Marianne gets
to see, in other wor ds, her own neur oses mor e clearly. A girlfriend once told me she had br oken up with her
boyfriend. “Why?” I ask ed. “Because he didn’t call me for ﬁve days.”
I didn’t say anything. “He knows I need verbal r eassurance on a daily basis,”
she continued. “So I set my limits. Don’t you think that’s
good?”
“No,” I said. “I think it’s childish.” I paused. “ Have you
consider ed accepting him as he is?”“Well, thanks for the support,” she said. I responded, “Y ou’re welcome.”
I knew she thought of support as agr eement fr om others
that her boyfriend was guilty. Support for the belief in guilt
is extremely easy to ﬁnd. But r eal support is when we help
one another see beyond someone’s er rors, to dr op our
judgments and see the love that lies beyond. Our neur oses in r elationships usually stem fr om our
having an agenda for another person, or for the r elationship
itself. It’s not our job to try to mak e a relationship into
something we think it should be. If someone doesn’t behave
like a gr eat romantic partner, then per haps they’r e not
meant to be that for us. That doesn’t mak e them wr ong. Not
every r elationship is meant to be the ultimate r omance: if
the train doesn’t stop at your station, it’s not your train. The
ego seeks to use a r elationship to ﬁll our needs as we deﬁne
them; the Holy Spirit asks that the r elationship be used by
God to serve His purposes. And His purpose is always that
we might lear n how to love others mor e pur ely. We love
purely when we r elease other people to be who they ar e.
The ego seeks intimacy thr ough contr ol and guilt. The Holy
Spirit seeks intimacy thr ough acceptance and r elease. In the holy r elationship, we don’t seek to change
someone, but rather to see how beautiful they alr eady ar e.
Our prayer becomes “ Dear God, tak e the scales fr om in
front of my eyes. Help me to see my br other’s beauty.” It is
our failur e to accept people e xactly as they ar e that gives us
pain in a r elationship. Our ego is mer ely our fear. We all have egos, that doesn’t
make us bad people. Our egos ar e not wher e we ar e bad but
wher e we ar e wounded. The Course says that we ar e ‘allafraid on some level that if people saw who we r eally ar e,
they would r ecoil in hor ror.’ That is why we invent the mask,
to hide our true selves. But the true self—the Christ within
us—is that which is most beautiful. W e must r eveal
ourselves at the deepest level in or der to ﬁnd out how
lovable we r eally ar e. When we dig deeply enough into our
real natur e, we do not ﬁnd darkness. W e ﬁnd endless light. That is what the ego doesn’t want us to see; that our safety
actually lies in letting down  our mask. But we cannot do this
when we’r e constantly afraid of being judged. The holy
relationship is a conte xt wher e we feel safe enough to be
ourselves, knowing that our darkness will not be judged but
forgiven. In this way we ar e healed, and fr eed to move on
into the light of our true being. W e are motivated to gr ow. A
holy r elationship is this: “a common state of mind, wher e
both give er rors gladly to cor rection, that both may happily
be healed as one.”
8. ROMANTIC L OVE
“There is no love but God’s.”
‘Ther e are no diﬀer ent categories of love. Ther e isn’t one
kind of love between a mother and a child, another between
lovers, and another between friends. The love that is r eal is
the love that lies at the heart of all r elationships. That is the
love of God and it doesn’t change with for m or
circumstance.’
A girlfriend of mine r emark ed to me r ecently, “Y our
relationship with your baby must be showing you a whole
new kind of love.” “No, it’s not,” I r eplied. “ But it’s showing
me a new depth of tender ness, which is teaching me mor e
about what love is.”People ask, “Why can’t I ﬁnd a deep, intimate r omance?”
The question is understandable, because people ar e lonely. An intimate r omantic love, however, is lik e taking graduate
work towar d a Ph.D. in the ways of love, and many of us ar e
hardly out of elementary school. When we’r e not in a
relationship, the ego mak es it seem as though all the pain
would go away if we wer e. If the r elationship lasts, however,
it will actually bring much of our e xistential pain to the
surface. That’s part of its purpose. It will demand all of our
skills at compassion, acceptance, r elease, for giveness, and
selﬂessness. W e might tend to for get the challenges
involved in a r elationship when we’r e not in one, but we
remember them clearly enough once we ar e.
Relationships don’t necessarily tak e the pain away. The
only thing that “tak es the pain away” is a healing of the
things that cause the pain. It isn’t the absence of other
people in our lives that causes us the pain, but rather what
we do with them when they’r e ther e. Pure love asks for
nothing but peace for a br other, knowing that only in that
way can we be at peace ourselves. How many times have I
had to ask myself, “ Do I want him to be at peace, or do I
want him to call?” P ure love of another person is the
restoration of our heartline. The ego, ther efore, is marshaled
against it. It will do everything it can to block the e xperience
of love in any for m. When two people come together in God,
the walls that appear to separate us disappear. The beloved
doesn’t seem to be a mer e mortal. They seem for a while to
be something else, something mor e.


 those  wor ds either. T hey imply that ther e is somethin g wr ong
with me. I am being judged. Of course there is something w rong with you — and you are not being
judged. I don’ t mean to  of fend you personally, but do you not belong to the
human race that killed over on e hundred million members of its own
species in the twentieth century alone. Y ou mean guilt by association. It is not a questi on of guilt. But as long as you are run by the egoic mind,
you are part of the collective in sanity. Perhaps you haven’ t looked very
deeply i nto the human conditio n in its state of dominance by the egoic
mind. Open your eyes and see the fear, the despair, the greed, and the
violence that are all-pervasive. See the heinous cruelty and suf fering on
an unim aginable scale that humans have inflicted and continue to inflict
on e ach other as well as on other life forms on the planet. Y ou don’ t need
to cond emn. Just observe. That is sin. That is insanity. That is
unconsciousness. Above all, do n’ t for get to observe your own mind. Seek out the root of the insanity there. FINDING YOUR INVISIBLE AND INDESTRUCTIBLE
 REALITY
Y ou said  that identification with  our physical form is part of the  illusion,
so how can the body, the phys ical form, bring you to a r ealization of
Being. The body that you can see and touch cannot take you into Being. But that
visible and tangible body is only an outer shell, or rather a limited and
distorted perception of a deeper reality. In your natural state of
connectedness with Being, this deeper reality can be felt every moment
as the invisible inner body, the animating presence within you. So to
“inhabit the body” is to feel the  body from within, to feel the life inside
the body and thereby come to know that you are beyond the outer form. But that is only  the beginning of an inward journey that will take you
ever mo re deeply into a realm of great stillness and peace, ye t also of
great power and vibrant life. At first, you may only get fleeting glimpses
of it, but through them you will begin to realize that you are not just a
meaningless fragment in an alien universe, briefly suspended between
birth and death, allowed a few short-lived pleasures followed by pain and
ultimate annihilation. Underneath your outer form, you are connected
with something so vast, so immeasurable and sacred, that it cannot be
conceived or spoken of — yet I  am speaking of it now. I am speaking of
it not to give yo u something to believe in but to show you how  you can
know it for yourself. Y ou are cut of f from Being as long as your mind takes up all your
attention. When  this happens — and it happens continuously for most
people — you are not in yo ur body. The mind absorbs all your
consciousness and transforms it into mind stuf f. Y ou cannot stop
thinking. Compulsive thinking has become a collective disease. Y our
whole sense of who you are is then derived from mind activity. Y our
identity, as it is no longer rooted in Being, becomes a vulnerable and
ever -needy mental construct, which creates fear as the predominant
underlying emotion. The one thing that truly matters is then missingfrom your life: awareness of your deeper self — your invis ible and
indestructible reality. T o become conscious of Being, you need to reclaim consciousness from
the mind. This is one of the most essential tasks on your spiritual
journey. It will free vast amounts of consciousness that previously had
been trapped in useless and compulsive thinking. A very ef fective way of
doing this is si mply to take t he focus of your attention aw ay from
thinking and direct it into the b ody, where Being can be felt in the first
instance as the i nvisible ener gy field that gives life to what you  perceive
as the physical body. CONNECTING WITH THE INNER BODY
Please t ry it now. Y ou may find it helpful to close your eyes for this
practice. Later on, when “being in the body” has become natural and
easy, thi s will no longer be nece ssary. Direct your attention into the body. Feel it from with in. Is it alive. Is there life in your hands, arms, legs, and
feet — in your abdomen, your chest. Can you feel the subtle ener gy field
that perv ades th e entire body a nd gives vibrant life to every or gan and
every ce ll. Can  you feel it simultaneously in all parts of the body as a
single field of ener gy. Keep focusing on the feeling of your inner body
for a few mom ents. Do not st art to think about it. Feel it. The more
attention you give it, the clearer and stronger this feeling will become. It
will feel  as if ev ery cell is becoming more alive, and if you have  a strong
visual sense, you may get an image of your body becoming l uminous. Although such an image can help you temporarily, pay more attention to
the feeli ng than to any image th at may arise. An image, no matter how
beautiful or powerful, is already defined in form, so there is less scope
for penetrating more deeply. The feel ing of your inner body is formless, limitless, and unfat homable. Y ou can always go into it more deeply. If you cannot feel very  much at
this stag e, pay attention to what ever you can  f eel. Pe rhaps th ere is just a
slight tingling in your hands or feet. That’ s good enough for the moment. Just focus on the feeling. Y our body is coming alive. Later, we willpractice some more. Please open your eyes now, but keep some attention
in the inner ener gy field of the body even as you look around t he room. The inne r body lies at the thresh old between your form identity and your
essence identity, your true nature. Never lose touch with it. TRANSFORMA TION THROUGH THE BODY
Why have most r eligions conde mned or denied the body. It seems that
spiritual seekers  have always r e gar ded the body as a hindrance  or even
as sinful. Why have so few seekers become finders. On t he l evel of the body, humans are very close to animals. All the basic
bodily functions — pleasur e, pain, breathing, eating, drinking,
defecating, sleeping, the drive to find a mate and procreate, and of course
birth and  death — we share with  the animals. A long time after their fall
from a state of grace and oneness into illusion, humans suddenly woke
up i n what seemed to be an an imal body — and they found this very
disturbing. “Don ’ t fool yourself. Y ou are no more than an animal. ” This
seemed to be th e truth that was  staring them in the face. But it  was too
disturbing a truth to tolerate. Adam and Eve saw that they we re naked,
and they became afraid. Uncons cious denial of their animal nature set in
very quickly. The threat that they might be taken over by powerful
instinctual drives and revert back to complete unconsciousness was
indeed a very re al one. Shame a nd taboos appeared around certain parts
of the body and bodily functions, especially sexuality. The light of their
consciousness was not yet strong enough to make friends with their
animal n ature, to  allow it to be  and even enjoy that aspect of th emselves
— let alone to go deeply into it to find the divine hidden within it, the
reality w ithin the illusion. So they did what they had to do. They began
to d isassociate from their body. They now saw themselves as having  a
body, rather than just being it. When religions arose, this disassociation became even more pronounced
as th e “you are not your body” b elief. Countless people in East and W est
throughout the ages have tried to find God, salvation, or enlightenment
through denial of the body. This took the form of denial of sense
pleasures and of sexuality in  particular, fasting, and other ascetic
practices. They even inflicted p ain on the body in an attempt to  weaken
or p unish it bec ause they regarded it as sinful. In Christianity, this used
to be called mortification of the flesh. Others tried to escape from the
body by entering trance states o r seeking out-of-body experiences. Many
still do. Even the Buddha is said to have practiced body denial through
fasting a nd extr eme forms of a sceticism for six years, but he  did not
attain enlightenment until after he had given up this practice. The fact  is that no one has ever become enlightened through denying or
fighting the body or through an out-of-body experience. Although such
an experience can be fascinating  and can give you a glimpse of  the state
of liberation from the material f orm, in the end you will always have to
return to  the body, where the essential work of transformati on takes
place. T ransformation is thr


 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 a normal 105 (from a high of 240) without his receiving
any medication or insulin. He continued to lose 1 pound a day until he was
a reason ably normal 205 pounds (at a height in his stocking feet of 6 feet 2
inches or 190 cm). All this time, consuming the right foods, the patient was
able to eat according to his appetite’ s needs without being hungry at any
time. One very important aspect of Dr. Max Gerson’ s therapy is the coffee
enema. When a patient of this diabetic type with other comp lications of
illness is losing weight rapidly, he is also metabolizing many of the toxins
that are stored in the fatty tissue. In other words, when the fat dissolves, the
chemicals contained in the fatty tissue go into the general blood circulation
and poison the patient if one does not intensively detoxify. The coffee
enemas help to open the bile ducts in the liver and allow the toxins to be
eliminated throu gh the bowel. (See full details of the Gers on Therapy
procedure in our separate chapt ers about the juices, food preparation, and
coffee enemas. ) There are several interesting facts in this case that deserve attention. On
the one hand, it became obvious  to the Tijuana hospital’ s staff of physicians
that Frank was a typical case of low thyroid function, in addition to his
other problems. He was extremely overweight and had already suffered one
severe heart attack plus diabetes, all of which relate to his having a low
thyroid function. Also, both of his sons, aged fourteen and seventeen,
suffered from allergies and asthma, respectively. These are also signs of low
thyroid function (often hereditary) and immune deficiency. The boys had
them too. Still more astonishing in this family situation is the fact that Frank’ s
father, now about seventy-six years old, had been a patient on the Gerson
Therapy some seven years earlier, suffering from advanced pancreatic
cancer. His doctors had given him a “hopeless” prognosis, saying that he
had perhaps three to six months to live. He came to the Gerson Therapy
hospital facility in Tijuana, stayed faithfully on the Gerson Therapy, and
recovered comp letely. It is now over eight years since the senior Mr. Winslow’ s recovery, and the man remains well today. He too had already
suffered three heart attacks prior to his diagnosis of pancre atic cancer. Today, as well, he remains free of heart disease, is active and enjoying life. There is something to be learned by studying this unique family situation. We see here another member of the Winslow family with low thyroid
function, suffering heart attacks and eventually cancer. Even though the son
watched this dramatic recovery in his father, he allowed himsel f to become
so seriou sly ill that he was close to death before presenting himself for the
treatment which had already saved his father ’s life. An impo rtant factor in the Gerson Therapy for heart disease is the use of
thyroid medication to increase metabolism, burn off fats, and use up
cholesterol. Obviously, thyroid hormone must be started at a low level in
order not to overtax the damage d heart. Second, food supplementation with
flaxseed oil helps to dissolve fat and cholesterol deposits in the arter-ics and
increase the ability of the blood to carry oxygen. Also of great importance
is the use of potassium, which helps in enzyme function (also to dissolve
plaque) and keeps the blood from coagulating excessively; thus, potassium
reduces the danger of clots forming and causing heart attacks and/or
strokes. Dr. Gers on was aware early in the development of his therap y of the
extreme importa nce of potassium in treating all chronic disease. He stated
that, in his opinion, the beginning of all chronic degenerative disease is the
loss of potassium from the cell and the invasion of sodium (which we have
referred to as tissue damage syndr ome). In the area of heart disease, this
opinion about tissue damage syndrome was later stated by Professor
Demetrio Sodi-Pallares of the Mexico City University Medical School. He
wrote more than twelve books and over 300 articles on his treatment of
heart disease.<|eot_id|><|begin_of_text|>
Q: What is the risk of kidney disease for type 1 diabetics?,
A: The risk is double the percentage of type 2 diabetics.
Q: Can the Gerson Therapy reverse kidney damage in diabetics?,
A: The therapy can reverse kidney damage, but only if the damage is not too severe (less than 20% of normal function).
Q: What is the Gerson Therapy's approach to treating osteoarthritis?,
A: The therapy aims to rebuild the damaged joints and bones, but this process takes time and requires a long-term commitment to the program.
Q: What is the Gerson Therapy's approach to treating cancer?,
A: The therapy focuses on detoxification, nutrition, and relaxation techniques to promote healing, and patients are encouraged to become their own healers.
Q: Can the Gerson Therapy be used in conjunction with other treatments?,
A: The therapy should not be used in combination with other treatments, as it can be ineffective in such cases.<|eot_id|><|begin_of_text|>Clay poultice,  a soft composition powder mixed with water and applied
as a mud pack to an inflamed body part for purposes of absorbi ng toxins of
arthritis, cancer, insect stings, diarrhea, and poisons, it has an adsorptive
effect like that of charcoal. The clay poultice aids detoxification. Clay
powder can also be used interna lly to clear gastrointestinal difficulties and
inflammations. The procedure for applying a clay poultice should involve
the following steps:
1. Prepare enough warm water to mix the needed amount of clay powder
into a paste. 2. Apply the paste quickly to a square of clean muslin to prevent cooling. 3. Place the muslin on an area to be treated. 4. Cover the area with plastic and wool cloth. 5. Pin the covering in place and leave it on overnight or until dry. 6. Remove and gently rub the area with a cold wet cloth. 7. Repeat this procedure as required. 8. Discard used clay pack. References for Chapter Nineteen
1Schaefer, A. “Some characterist ics of cancer survivors.” Townsend Letter
for Doctors & Patients. 195:70-71, October 1999. OceanofPDF.comChapter Twenty
GERSON LAB TESTS EXPLAINED
In this chapter we explain the significance of certain laboratory tests that
are necessary for monitoring one’s healing progress. Laboratory testing of
blood and urine are a standard part of follow


 power to effect change begins with our power to think differently. There is no greater preparation  for a meeting than to blast the room with
love before we get there. It changes the meeting because it changes you. How you show up in life—no t only what you do, but who you are—
determines in lar ge part the reactions of those around you. Love is the organizing principle of the universe. Just as the body
organically organizes itself, so does the universe when we allow it to. And
just as the body has a tremendous capacity to heal itself when something
has gone wrong, so does the rest of life. Miracles are the natural unfold ment of the universe, an expre ssion of
the Mind of God as every loving thought is followed by another loving
thought. “Mirac les are natural. When they do not occur something has gone
wrong”* (T-3). What has “gone wrong” is a wrong-minded thought—that
is, a loveless one. But God’ s universe is like a GPS. As soon as we take a
wrong turn, the GPS simply recalculates our path. That recalculation, that
return to right-minded thinking when the heart has been closed, is called the
Atonement. The world is moving in a dangerous direction because our
collective thoug ht patterns are infused with irreverence. This is the century
to turn things around. This will be a century of miracles, if we so choose. As someone whose mind has been purified of all ego thought, Jesus has
become one with the Atonement. In calling on him we are reaching for
divine correctio n: the thought, the feeling, the situation that will free usfrom the ego’s grip. He is a portal to a different world because he is a portal
to a dif ferent kind of thought. He cann ot do for us, however, what he cannot do through us. Without
our willingness, the miracle cannot occur. When we are willing to forgive,
be merciful, be gentle, be kind, then we are allowing our lives to be
channels for his appearance. And when he appears the world is made new. Thinking of ourselves as vesse ls through which God is trying  to express
Himself, the birth of Christ begins to make sense on a psychological and
emotional level. The light Jesus brings to the world is the light he brings to
your world. When we are more compassionate, more forgiving, then our
lives begin to change. So often we’re busy searching for an answer to a problem, unaw are that
the answer begins with us—with  the way we’re speaking to others, thinking
of others, or behaving toward others. The solution to whatever problem
confronts us is always available within the ethers of an unlimited universe,
simply blocked when our hearts are closed. Love in our hearts—and most
important, expressed in our behavior—attracts help, respect, and
willingness to help us when we need it. When our hearts are closed, we
deflect the miracles we desperately need and long for. I remem ber years ago when I would sit in a therapist’ s office
complaining about how hard it was for me to attract support in my office. So much  time and money I spent trying to analyze what had happened in
my childhood to create the pattern I constantly reenacted. If only even one
therapist had thought to ask me, “Can we look at how you behave toward
those who are trying to support you. Do you realize that in your pain you
close your heart to others. You are responsible for your effects in life. Your
childhood is not an excuse; no matter where you got the problem, it’s yours
now, and you are responsible for it. No matter what happened in your past,
the miracle lies in who you choose to be now. ” It wasn’ t analysis of the
problem that freed me, it was a prayer for a miracle: “Dear God, where I am
harsh, please make me gentle. ”
How profound that love truly is the Answer. Salvation itself isn’t
complicated, and perhaps that’s the reason we so often ignore it. We think it
can’t be that easy, that the answers to our problems must surely be more
complicated than simply choosing love. Yet “complexity is of the ego”* (T-
310). The truth is very simple, really. If a child is hungry, you feed them. Voilà. Choosing love is not what’ s difficult; what’ s difficult is getting over our
resistance to choosing love. The ego comes up with very complicated
reasons why love is rarely the right answer, using the power of our own
minds to obscure the obvious. The ego makes strength appear as weakness
and weakness appear as strength. The ego’s thought system is like a consciousness hack, and the mystic
Jesus unhacks it. He transfo rms the world by transforming us. He
transforms our attitudes, our nervous systems, and our relationship to
others. It is not hyperbole to say that he gives us new life. From the immaculate conceptio n to the annunciation, from his birth to
his family’ s flight into Egypt, from his teaching in the temple to his
baptism, from his temptation to his transfiguration, from Gethsemane to the
crucifixion, from his resurrecti on to his ascension, the life of Jesus has
meaning on both outer and inner planes. Yes, those are stories, but they are
also states of awareness. All stages of his life have mystical equivalents. The birth of every child is the birth of God’ s love, or the birth of love into
the world. The thinking of the world then inevitably violate s all of us,
leading to pain and despair; that is the meaning of the crucifixion. When we
choose to respon d with forgiveness, love prevails; that is the meaning of the
resurrection. The lesson of the resurrection is that love corrects all things. That’ s not just the story of our lives; in some ways it’s the story of
almost every situation. Everyone’ s life is different, with unique
circumstances and experiences. Yet on another level there is only one story. Every single moment, we’re living out the same one. The dynamic of the life of Jesus—his birth, his crucifixion, and his
resurrection—is a template for a deeper understanding of the human
experience. As we recognize the workings of those dynam ics, we’re
empowered to claim the miracle of resurrection in our own lives. In him it
is already done. The power of the ego has been overcome in one; therefore
his overcoming is available to all. The point is not to share the crucifixion
of Jesus, but to share in his resurrection. Understanding the mystical journey makes it easier, quicker, more
miraculous. OceanofPDF. comMary’s Love
Just as the figures in a dream are various aspects of who we are, so are the
figures in scripture. The mysti cal Mary represents the human heart, the
receptive feminine aspect of the psyche. Humanity is pregnant with a new phase of its history, and for most of us
it’s a difficult pregnancy. Every life is a microcosm of the evolutionary
changes occurring in the world. We’re experiencing rebirth as individuals as
well as the rebirth of human civilization. We’re either headed  for a death
spiral, or else we are preparing for something new. That something new will
not emer ge just from science or politics; it will emer ge from within us. The esoteric dimensions of Mary’s story hold deep meaning for the
modern seeker. She was a maiden blessed by God, awakened in the middle
of the night by the angel Gabriel and told to go up onto the roof. There, she
was told by the angel she would give birth to the Son of God. Mary’ s was said to be a virgin birth, of course, yet what we read as the
word “virgin” today meant simply “maiden” in the original Greek. The idea
that Mary was impregnated by God rather than by man has mystical
significance whether she was physically a virgin or not. There is something
that happ ens in our hearts when we feel a stirring, a sense we can’t quite put
our finger on, that something new is about to happen. It does not come from
anything or anyone outside us. It’ s unfolding from deep within. Mary is the feminine yin to God’ s masculine yang. God impregn ates the
human heart. What is born from  that divine conception is the Christ, a new
sense of self that we carry into the world. This newborn self is fathered by
God and mothered by our humanness, the truth of who we are, both human
and divine. It’s not just Mary who was awakened from her sleep; all huma nity has
been in a state of spiritual slumber. “Yet the Bible says that a deep sleep fellupon Adam, and nowhere is there reference to his waking up”* (T-18). Who
among us isn’ t feeling the call to awaken. Our personal awakening is a gradual process, not necessarily a eureka
moment heralding a dramatic change. There might not have been a
particular moment or event, or anything that even seemed very significant
at the time. It might have been a prayer or meditation or mindfulness
practice. It might have been a relationship or a book or a teacher or a
spiritual journey. It could have


 find that for which
you are searching. This teaching implies the definiteness of  mental
and spiritual laws. There is always a direct response from  the Infinite
Intelligence of your subconscious mind to your conscious thinking. If
you ask for bread, you will not receive a stone. You must ask
believing, if you are to receive. Your mind moves from the thought to
the thing. Unless there is first an image in the mind, it cannot move,
for there would be nothing for it to move toward. Your prayer, which is your men-tal act must be accepted as an
image in your mind before the power from your subconscious will
 74  play upon it and make it productive. You must reach a point of
acceptance in your mind, an unqualified and undisputed state of
agreement. This contemplation should be accompanied by a feeling of joy a nd
restfulness in foreseeing the certain accomplishment of your de sire. The sound basis for the art and science of true prayer is your
knowledge and complete confidence that the movement of your
conscious mind will gain a definite response from your subconsciou s
mind, which is one with boundless wis-dom and infinite power. By
following this procedure, your pray-ers will be answered. • The visualization technique
The easiest and most obvious way to formulate an idea is to
visualize it, to see it in your mind’s eye as vividly as if  it were alive. You can see with the naked eye only what already exists in the
external world; in a similar way, that which you can visualize in your
mind’s eye already exists in the invisible realms of your mi nd. Any
picture, which you have in your mind, is the substance of things hoped
for and the evidence of things not seen. What you form in your
imagination is as real as any part of your body. The idea and the
thought are real and will one day appear in your objective world if you
are faithful to your mental image. This process of thinking forms impressions in your mind; these
impressions in turn become manifested as facts and ex-peri ences in
your life. The builder visualizes the type of build-ing he wants; he s ees it as
he desires it to be completed. His imagery and thought-process es
become a plastic mold from which the building will emerge—a
beautiful or an ugly one, a skyscraper or a very low one. His ment al
imagery is projected as it is drawn on paper. Eventually, the contractor
and his  work-ers gather the essential materials, and the b uilding
progresses until it stands finished, conforming perfectly to the mental
pat-terns of the architect. 75  I use the visualization technique prior to speaking from the
platform. I quiet the wheels of my mind in order that I may pres ent to
the subconscious mind my images of thought. Then, I picture the
entire auditorium and the seats filled with men and women, and each
one of them illumined and inspired by the in-finite healing presence
within each one. I see them as radiant, happy, and free. Having first built up the idea in my imagination, I quietly sustain it
there as a mental picture while I imagine I hear men and wome n
saying, “I am healed,” “I feel wonderful,” “I’ve had an instanta neous
healing,” “I’m transformed.” I keep this up for about ten minute s or
more, knowing and feeling that each per-son’s mind and body are
saturated with love, wholeness, beauty, and perfection. My aw areness
grows to the point where in my mind I can actually hear the voic es of
the multitude proclaim-ing their health and happiness; then I rele ase
the whole picture and go onto the platform. Almost every Sunday
some people stop and say that their prayers were answered. • Mental movie method
The Chinese say, “A picture is worth a thousand words.” Willia m
James, the father of American psychology, stressed the fact th at the
subconscious mind will bring to pass any pic-ture held in the mind and
backed by faith. Act as though I am, and I will be. A number of years ago I was in the Middle West lecturing in se veral
states, and I desired to have a permanent location in the general  area
from which I could serve those who desired help. I traveled far, but
the desire did not leave my mind. One evening, while in a hotel i n
Spokane, Washington, I relaxed completely on a couch, immobilized
my attention, and in a quiet, passive manner imagined that I w as
talking to a large audience, saying in effect, “I am glad t o be here; I
have prayed for the ideal opportunity.” I saw in my mind’s ey e the
imaginary audience, and I felt the reality of it all. I playe d the role of
the actor, dramatized this mental movie, and felt satisfied that this
picture was being conveyed to my subconscious mind, which would
bring it to pass in its own way. The next morning, on awakening, I  felt
 76  a great sense of peace and satisfaction, and in a few days ’ time I
received a telegram asking me to take over an organization in the
Midwest, which I did, and I enjoyed it immensely for several years. The method outlined here appeals to many who have de-scribed it as
“the mental movie method.” I have received nu-merous letters f rom
people who listen to my radio talks and weekly public lectu res, telling
me of the wonderful results they get using this technique in  the sale of
their property. I suggest to those who have homes or property fo r sale
that they satisfy themselves in their own mind that their pr ice is right. Then, I claim that the Infinite Intelligence is attracting to them the
buyer who really wants to have the property and who will love i t and
prosper in it. After having done this I suggest that they quiet t heir
mind, relax, let go, and get into a drowsy, sleepy state, which reduce s
all mental effort to a minimum. Then, they are to picture t he check in
their hands, rejoice in the check, give thanks for the check, and g o off
to sleep feeling the naturalness of the whole mental movie c reated in
their own mind. They must act as though it were an objective rea lity,
and the subconscious mind will take it as an impression, and thro ugh
the deeper currents of the mind the buyer and the seller are brought
together. A mental picture held in the mind, backed by faith, wi ll
come to pass. • The Baudoin technique
Charles Baudoin was a professor at the Rousseau Institute in France. He was a brilliant psychotherapist and a research direct or of the New
Nancy School of Healing, who in 1910 taught that the best way to
impress the subconscious mind was to enter into a drowsy, sle epy
state, or a state akin to sleep in which all effort was r educed to a
minimum. Then in a quiet, passive, receptive way, by reflec tion, he
would convey the idea to the subconscious. The following is his formula: “A very sim-ple way of securi ng this
(impregnation of the subconscious mind) is to condense the idea
which is to be the object of sug-gestion, to sum it up in a b rief phrase
 77  which can be readily graven on the memory, and to repeat it over  and
over again as a lullaby.”
Some years ago, a young lady in Los Angeles was engaged in a
prolonged bitter family lawsuit over a will. Her husband had
bequeathed his entire estate to her, and his sons and daugh-ters  by a
previous marriage were bitterly fighting to break the wil l. The
Baudoin technique was outlined to her, and this is what she did: She
relaxed her body in an armchair, entered into the sleepy stat e and, as
suggested, condensed the idea of her need into a phrase consist ing of
six words easily graven on the memory. “It is finished in Divi ne
Order.” The significance to her of these words meant that Inf inite
Intelligence operating through the laws of her subconscious mind
would bring about a harmonious adjustment through the principle o f
harmony. She continued this procedure every night for about ten
nights. After she got into a sleepy state, she would affirm s lowly,
quietly, and feelingly the statement: “It is finished in Divine  Order,”
over and over again, feeling a sense of inner peace and an al l-per-
vading tranquility; then she went off into her deep, normal sleep. On the morning of the eleventh day, following the use of the above
technique, she awakened with a sense of well-being, a conviction that
it was finished. Her attorney called her the same day, saying that the
opposing attorney and his clients were willing to settle. A har monious
agreement was reached, and litigation was discontinued. • The sleeping technique
By entering into a sleepy, drowsy state, effort is reduced to a
minimum. The conscious mind is submerged to a great extent w hen in
a sleepy state. The reason for this is that the highest degree of outcropping  of the
subconscious occurs prior


 throughout the world, and in both
gross weight and number of individuals far exceed all other forms of life. Humiliating
as it may be, we must face the fact that th e principal inhabitants of the earth and sea
are not men, not plants or animals, or fish but microbes. After such geniuses as Leeuwenhoek, Pasteur, Koch and others revealed microbes
to the world and demonstrated that they play a part in causing certain deadly diseases,
there was a wave of horror throughout the world, and we have been taught to have an unreasoning fear of all so-called "germs." But the work of many later scientists has
gradually shown that the picture is not all black, that the world of microbes has its
own checks and balances, that all forms of life have natural defenses against them,
and that many kinds of microbes are so beneficial that we could hardly live without them. For the general public, it is mainly necessary to know that the human body contains
clever systems designed by Nature to fight off microbes, and it is only due to these defensive powers which we all have that we are not invaded and killed by microbic
growth. Every breath of air, every mouthful  of food or drink contains microbic life;
our skin, body cavities, and intestinal contents swarm with them. Everyone from the baby in its crib to the king in his castle is fighting their own private battle against the
microbes which are constantly entering the body. Every second of our lives our
defenses are constantly checking and killing the microbes trying to use our bodies as a
free lunch counter and hotel. And likewise all the plants and animals are constantly under microbic attack. But the clever defense systems which Nature has given us cannot effectively operate
unless we give them the proper ammunition by eating good fresh food. History has shown and feeding experiments have confirmed that poorly nourished people and
animals eating stale or inadequate food fall easy prey to microbic infections of many
kinds. Famines are followed by epidemics, sailors and explorers eating stale food
sicken and die, and so on. My caged animals fed stale food suffered skin diseases, lost
their hair and teeth, had sore eyes, runny noses, respiratory infections, etc., and often
died. On the other hand, wild animals and primitive people living in rich areas and
eating fresh food have marvelous physiques and seldom suffer from microbic disease. Likewise, my animals when fed fresh food stayed in beautiful condition and hardly
ever had infections, even when cut by accident or surgery. People eating good fresh food seldom suffer from common microbic infections such
as sore throat, infected tonsils, boils, colds, influenza, pneumonia, etc. 12. TEETH AND STALE FOOD
   Dr. Weston Price found throughout the world that most people who were living on
primitive foods obtained by hunting, fishing, food gathering, and subsistence farming had fine straight teeth, large well develope d faces, all four wisdom teeth and little or
no tooth decay. On the other hand he found members of the same races living a little
nearer civilization so that they were eating store food usually had miserable teeth,
with narrow undersized jaws, crowded and crooked teeth, severe tooth decay, and
missing teeth. His studies included Eskimo s, New Zealanders and Australians both
white and black, Africans, Peruvian indians and whites, Canadian indians, Polynesians, Fijians, Swiss, Gaelic, and so on. In these various groups the native
foods ran the gamut from caribou meat to insects, fish, and seaweed. Somehow it
seems that Dr. Price did not quite perceive that it was simply the freshness  of the
native foods that made the difference, but his findings are none the less valid and significant. My experimental goats fed stale food frequently developed loose abscessed teeth
and lost some of them. The few young goats born during stale feeding of the mothers frequently had underdeveloped short lower jaws, looking like the chinless comic strip
character Andy Gump, as well as being weak and sickly. In tooth decay the teeth are attacked by microbes secreting a corrosive fluid which
eats away the tooth material so that the microbes can absorb it. The microbes are thus
"eating" our teeth. But when good fresh foods are eaten the body obtains the necessary substances to render our saliva toxic to microbes, so that tooth decay is
prevented. In most people a whitish mineral deposit known as dental tartar or calculus forms
around the bases of the teeth which has to be  scraped off by the dentist. It was a
surprise to find in my research that on the fresh food diet this material forms very
little if any at all and the teeth remain clean and white with no attention other than ordinary brushing. 13. PHYSICAL STRENGTH AND RESISTANCE TO INJURY
   Sir Edmund Hillary has recently reported from his travels in the mountains of
primitive Nepal that he found young native women acting as baggage carriers in that
roadless country who regularly carried 80 pounds fifteen miles a day, and these girls
only weighed 85 or 90 pounds themselves. Our forefathers had the strength to reap great fields of grain with hand scythes, and to hand saw timber twelve hours a day. What modern industrial population in the western world could do these things? Nowadays it is common for young men to die from trivial athletic injuries, for
people to suffer broken bones and torn ligaments from minor falls, and for employers
to be sued for huge damages by workers suffering serious disabilities caused by trivial
accidents. Throughout the western industrialized world labor is becoming steadily less
productive, and we are being left behind in competition by eastern countries where bread and other stale foods  are not used as much. We have come to be a sickly, frail,
and fragile people, with thin weak bones and flabby muscles. This is deterioration due to food, not degeneration of our bloodlines. It is a part of
the awful penalty we are paying for eating stale deteriorated food. Properly fed people have the strength and energy to enjoy and take an interest in a
good day's work, and not be forever feeling miserable and put upon by their
employer. Their bodies are tough and resilient, so that they can spring up from a fall
with a laugh rather than suffering broken bones, and when they do get hurt they have
a better chance to rapidly recover. Fresh food builds the tireless bodies and quick
brains required to increase production and reduce costs. 14. FATTY RUBBISH AND FILTH IN FLOUR
   Scientists connected with the flour industry have for many years been publishing
articles in trade journals not seen by the general public which describe in detail the
deteriorated fatty materials and filth found in flour. According to these articles, the
wheat grain from which flour is made has a deep fold or groove on one side going more than half way through the grain. This fold contains dirt, filth and microbes in
such a secluded position that the grain cannot be thoroughly cleaned. Additionally, by
the time grain reaches the mills, it is vermin infested and contains insects, and droppings urine and hair from rats and mice. Many insects, grubs and their droppings are inside the wheat grains, so cannot be separated out easily. The mills do what they can to clean the grain, but flour is such a cheap and competitive product that they
cannot afford to do very much and some of the filth goes on through the mill with the
grain and is ground up into the flour. The flour experts have written that microscopic
examination of flour commonly reveals ground up fragments of insects and rat hair,
and traces of rat dung and urine. Bacteriological tests of flour have indicated an extremely high content of microbes. Flour is thus by the reports of the industry's own
experts a highly contaminated filthy material, the like of which is not to be found in the whole food industry. The experts have also described in gr eat detail how wheat grain contains 3% or
more of oily fatty materials, including sitosterol which is closely similar to cholesterol, and how it is desirable that the resulting fatty content of the flour be in an
oxidized, hardened and dried out form so that the bread will rise higher and make
more loaves per sack of flour. They call this the "baking quality" of the flour, but it
does not improve the eating quality, only cheapening the bread. Long ago, drying out
of the flour oil was done by storing the flour to "age" it before baking, but nowadays the mills add oxidizing chemicals called "maturing" or "improving" agents to the flour so this hardening of the oils is accomplished rapidly by artificial means. Flour is usually made from cheap run-of-the-trade wheat, often wheat which has been stored
for many years as crop surplus, and consequently is very stale. I have found that these hardened oils and other similar hardened materials in flour
are the worst source of the fatty rubbish  which causes arteriosclerosis, and this
rubbish is further hardened by the baking process like baked enamel paint, so it remains lodged in our arteries after we eat bread and other flour products. The
condition that makes fatty rubbish from flour so much more dangerous than any other
food is its finely ground form, so fine that it can slip through the walls of our
intestines with the food stream and get into our blood very easily, whereas if it were coarser most of it would pass on out of the body with little harm. The most recent findings for this sixth edition have shown that even coarse flour, home-made flour,
stone-ground flour, whole wheat flour, oatmeal, farina,