 up to eat). During growth spurts—which happen
roughly at three days, five days, ten days, three weeks, five weeks—
your baby may “cluster feed,” meaning that they continuously nurse
on and of f for what could be hours at a time. As they are constantly
growing (and quickly), their schedule yesterday may be completely
different from what they need today. Sleep. Newborns sleep a lot. They need sleep to support the rapid
growth that is happening in the first few months of life. Especially
during growth spurts, they may need to sleep more, or their sleep
schedules may change completely. Every time I thought I had figured
out my baby’ s schedule in the first few months, it would change a
few days later. Try not to get attached to a nap schedule or sleep
schedule. Let them sleep when they are tired and wake up when
they feel rested. You can help them to fall asleep by nursing them to
sleep, walking them around, holding them to your chest while
bouncing on a birthing ball, rocking in a rocking chair, walking around
with them in a baby carrier, or swaddling them. Swaddling helps your
little one to feel contained, similar to when they were in the womb. It
brings in the warm and stable elements, helping to pacify vatadosha. Making the shhhhhh  sound over and over again is also
soothing to them, as the sound reminds them of being in the womb. DUNSTAN BABY LANGUAGE
In June 1998, an Australian opera singer named Priscilla Dunstan gave birth
to her first child and her keen ear quickly noticed five distinct sounds to her
baby’ s cries. Pursuing Dunstan’ s resulting theory, that infants use these five
vocal sounds to communicate before learning how to speak, researchers
eventually observed over four hundred babies of varied ethnicities and
backgrounds to verify her claim that these sounds are vocal reflexes used to
communicate dif ferent needs. Listen carefully to a baby’ s cries and you will
be able to distinguish what it is they are asking for. My husband and I found
this especially useful, so I share it here with you:
Neh (I am hungry). Babies make the sound reflex neh to
communicate hunger. The sound is produced when the sucking
reflex is triggered, and the tongue is pushed up on the roof of the
mouth. Owh (I’m sleepy). An infant uses the sound reflex owh to
communicate that they are tired. The sound is produced much like
an audible yawn. Heh (I’m experiencing discomfort). A baby uses the sound reflex
heh to communicate stress or discomfort—perhaps that it needs a
fresh diaper or a change of position. The sound is produced by a
response to a skin reflex, such as feeling sweat or itchiness in the
bum. Eairh (I have lower gas). An infant uses the sound reflex eairh  to
communicate they have flatulence or an upset stomach. The sound
is produced when trapped air from a belch travels to the stomach,
where the muscles of the intestines tighten to force the air bubble
out. Often, this sound will indicate that a bowel movement is inprogress, and the infant will bend its knees, bringing the legs toward
the torso. This leg movement assists in the elimination process. Eh (I need to be burped). An infant uses the sound reflex eh to
communicate that a large bubble of air is trapped in the chest, and
the reflex is trying to help release the air bubble out of the mouth. NEWBORN ESSENTIALS
The following list of baby essentials (which doesn’ t include the obvious
diapers and wipes) are things I got the most use out of when my baby was a
newborn (that is, in the first three months or more) and would highly
recommend for any new mama. Disposable and washable organic bamboo breast pads. Reusable breast pads are great for the first couple of weeks
postpartum. W ear disposable pads at night, as the reusable ones
may soak through after a couple of hours and waking up in the
middle of the night with a milk-soaked bed is no fun. For the reusable
ones, I found bamboo to be the softest and they did not make my
nipples itch like some of the cotton ones with seams down the
middle. Haakaa breast pump. This pump attaches to your breasts easily
and lets you express milk naturally through suction. You can put it on
the breast that babe is not feeding from to catch the extra milk that
comes out. Muslin cotton swaddle blankets. Even if you do not swaddle your
babe, these light cotton blankets are cozy and are the perfect small
blanket for use in the house or while traveling (even if just in the
stroller or car seat. ). Burp cloths. Keep these by your bed, near your nursing station, in
the diaper bag, and in any common area around your house. Burpcloths are great not only for catching spit-up but also to catch any
leaking breast milk while nursing. Soft, light, bamboo pajamas for baby. Organic cotton is lovely, but
there is something even lovelier about a newborn in buttery soft
bamboo footie pajamas. The light fabric feels nice on their skin and
can end up being what little babe wears for the first six to eight
weeks of their life, if they wear anything at all. Boppy nursing pillow. This will save your back while nursing. Even
when not nursing, I would use this for my baby to sleep on me
without having to use my arms to hold him. It can also be used to
prop your newborn up after nursing if they are spitting up quite a bit. And finally, these pillows are useful when baby starts to sit up on
their own but needs a little assistance not to fall over. Tip: Get an
extra cover for laundry day. Baby carriers and wraps. You will get great use out of hands-free
carriers once you start moving around the house more. Baby will
benefit from being close to mama’ s heartbeat for as long as possible
and as often as possible. Again, Ayurveda says a baby should not
leave the mother ’s auric field for at least the first six weeks, so this is
a great way to keep them close. Diaper changing pads. You will likely want some portable diaper
changing pads, a plastic foldable one, and some cloth washable
ones (three or four). Changing pads are great to keep next to your
bed or your baby’ s sleeping space during the first few weeks for
midnight diaper changes. And remember to store one in your diaper
bag for on-the-go changes for months to come. Baby lounger. Baby will feel so cozy napping in this little pillow
anywhere around the house in the first several months. It can also
be used as a cosleeper in your bed. Baby bathtub. This can be placed right in your bathtub or sink and
can be used from the first bath to the hundredth. Washable incontinence pads. Get two to four of these and put
them on your mattress under your sheets where you sleep. From
postpartum bleeding, baby poop explosions, leaky pee diapers, and
puddles of breast milk, these will save your mattress. Bedside basket. Get a nice basket and place it next to your bed so
that is easy to access without you having to get up when the baby is
with you. In the basket put everything you might need for you and
your little one—diapers, wipes, diaper rash cream, waterproof
changing pads, a few onesies, and anything else that you will be
using frequently. IS THAT NORMAL. During the early days of motherhood, you will likely find yourself repeating
the phrase “Is that normal. ” for just about everything. Of course, always go with your intuition, and when in doubt, ask for
guidance. Call your midwives, your doctors, your pediatrician, your doula,
your lactation consultant, your mom, your mom friends, or anyone you can
get advice from. It is always better to be safe than sorry and it eases worry
to hear “Y es, that is normal” when you are feeling nervous. Here is a list of questions that may come up, and I can assure you: “Y es,
that is normal. ”
“Why is her heart beating so fast. Is that normal. ”  Babies’  tiny
hearts beat faster than ours. They commonly beat around 120 beats
per minute, which will sound and feel very fast to you. It is normal. “He keeps forgetting to take a breath.<|eot_id|><|begin_of_text|>
Q: What is the purpose of the relationship between a mother and her child?,
A: The relationship between a mother and her child refines her, teaching her to be patient, loving, and aware of her own patterns and reactions, and to respond with kindness and love.
Q: What is the recommended approach to handling a baby's behavior, according to Ayurveda?,
A: According to Ayurveda, it is not recommended to punish or scold the baby, but rather to understand the underlying need that the baby is trying to express and address it.
Q: What is the recommended approach to handling a baby's diaper rash?,
A: Ayurveda recommends avoiding commercial baby products and using natural and gentle methods to soothe and heal the skin, such as applying a cool washcloth or avoiding overheating.
Q: What is the recommended approach to handling


in essence applications of medical theory, as witness in a recent number of one of their journals a dissertation upon colonic therapy
with the recommendation that strong cultures of certain bacteria be introduced into the bowel to combat other so -called
pathological bacteria. And why should osteopathy concern itself, as it does  in the same columns, with the use of insulin in the
treatment of diabetes. On the other hand it is refreshing to discover in editorial comment the following: "Some say, if the science of osteopathy is
developed and practiced, what is the difference whether we do it alone or unite with the medics and do it with them. It is this: as
an independent profession, untrammeled by a hodge -podge of useless empirical chemical therapy, faulty lines of reasoning, and
age-old prejudices, with a recognized excuse f or our existence --clinical results scientifically proven --we can bring to suffering
humanity generally the truths of osteopathy in a way better to advance the world's well -being. We have a responsibility. Let us not
shirk it. Let us live up to it. " With the exception of sanctioning those surgical operations which it is necessary at times to perform upon the human body,
osteopathy, a system of natural therapeutics, has no need to revert to the system of error out of which it grew and from whic h it
long since separated itself. Its fundamental principles deny all save natural methods for prevention, relief, and cure of disease,  and
by its excursions into medical therapy, it belies, not only the tenets of its right to exist as a profession distinct from ot her healing
cults, but it depreciates and disparages the wisdom of its founder. The criticism offered concerning retrogression in principle on the part of osteopathy does not apply to chiropractic as a
profession. Both of these schools may be arraign ed before the bar of natural therapy in that each is seen to reason from effect to
cause when it claims that spinal lesions primarily lower nutrition. Barring forcible displacement of vertebrae, accidentally brought
about, there is but one source from whic h may arise a condition of lowered nutrition in any of the tissues of the body, and this is
faulty digestion. Perfect digestion in large degree insures perfect assimilation, and perfect assimilation must conserve musc ular
Page 72 of  72 tone. Muscles that are built when a state of malnutrition exists are not adequate for the work of supporting bony structure with the
delicate adjustment that combines strength with the necessary measure off flexibility. Manotherapy at all times is limited in its field of practice whe n used alone, but, in connection with the method outlined in the
text, its efficiency is greatly extended, and, used in conjunction with the fast and its immediate accessories, an almost per fect
combination for the prevention and cure of disease is present ed. To illustrate further, in the presence of a full stomach manotherapy becomes a method of mere force and stimulation, which in
the circumstances is usually detrimental to health It can then be classed only as passive physical culture in which a su bject permits
the operator to exercise his muscles instead of doing the work himself. But, doing a fast, all muscles of the body are in a s tate of
relaxation, a natural consequence of the process of rest and elimination in progress. They respond in this co ndition to every
impetus, and blood circulation at the same time is directly amenable to the stimulation offered. And in pregnancy and confinement, the trained hands of the osteopath, hands that possess what is known as "lesion sense,"
perform with a ccuracy, expedition, and intelligence those acts that are so essential in facilitating delivery, and, if beforehand, the
general dietetic regimen outlined herein for pregnant women be observed, labor is eased, and the work of the manotherapist is
rendered less difficult. In correcting uterine displacement, fasting removes congestion, relaxes muscles, while manual adjustment
assists in completing cure. Body manipulation, properly administered, is at all times an aid to elimination, but especially i s this so
during fasting; and, when a patient is weak and despondent, circulation, thus stimulated, buoys. Congested glands that so oft en
suppurate, and that may develop into growths, benign or malignant, may through judicious combination of fasting and
manipulation  be caused to disappear. And this applies to all morbid enlargements, the procedures mentioned compelling natural
augmentation of blood in the parts, thus inducing an increased power of absorption. And it must not be forgotten that in virt ually
all forms o f paralysis, manual release of the atlas, the uppermost of the cervical vertebrae, a movement known to all efficient
operators in manotherapy, often is the first step towards restoration of sensation in the paralyzed area. And here the purify ing
processes impelled by a fast complete recovery. The chief cause which deters general acceptance of natural therapy is the diversity of the methods presented and the
completeness of none of them when depended upon alone. To say that any one method is a cure -all is arrant nonsense. In order to
secure the greatest good both for the physician and humanity a broader vision is needed, and natural therapy must be extended  to
embrace that which is good in all of the systems of healing; and that which is good is that wh ich, while conserving and stimulating
vitality, will not interfere with natural function. The osteopathic physician, the chiropractic doctor, and even the fasting specialist,
fails if the theory upon which his art is based is alone depended upon for each a nd every case presented for advice and guidance. Casting aside sectarian prejudices and differences, let the good that is in all be combined in one common school of therapeut ics, a
school that then will demonstrate that which makes nature itself distinctiv e and powerful, catholic in theory, which is science, and
catholic in art, which is science applied. Section summary:

The provided passage describes seven clinical cas es illustrating the effectiveness and limitations of using a strict vegetarian/elimination-based approach called 'Natural Therapy'. Each case study highlights unique pathological changes due to neglectful habits leading

Note:
This task requires you summarize accurate concise sentences highlighting key elements. Here’s my response summarizing your request

Summary:

* Seven patients underwent different treatments resulting in diverse outcomes, emphasizing the value of Natural Therapy,
including diets restrictions & manipulative techniques. Would appreciate feedback. Please feel encouraged to modify/suggest improvements. (Your input helps me refine future responses. ).<|eot_id|><|begin_of_text|>
Q: What was the patient's condition like when she decided to try a fast?,
A: The patient had been suffering from severe intestinal troubles and acute bilious attacks, and had been medically treated for alleged appendicitis, but refused an operation.
Q: What was the outcome of the patient's first fast, and what did she experience during this period?,
A: The patient experienced a significant improvement in her condition, and was able to care for her baby during the fast. However, her condition eventually worsened, and she died.
Q: What was the outcome of the patient's second fast, and what was observed during this period?,
A: The patient's condition worsened, and she experienced severe symptoms, including constant pain, nausea, and difficulty in evacuating waste. She died shortly after.
Q: What is the main difference between osteopathy and chiropractic?,
A: Osteopathy focuses on manual therapy to adjust the body's structure, whereas chiropractic focuses on adjusting the spine and other joints to restore proper alignment and function.
Q: What is the main criticism of osteopathy, according to the author?,
A: The author criticizes osteopathy for departing from its original principles and incorporating medical therapy and pharmacology, which undermines its effectiveness and contradicts its own philosophy.<|eot_id|><|begin_of_text|>Soil and Health Library
This document is a reproduction of the book or other copyrighted material you requested. It
was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail.com. This reproduction was made by the Soil and Health Library only for the purpose of research
and study. Any further reproduction or distribution of this copy in any form whatsoever
constitutes a violation of copyrights.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Soil and Health Library
This document is a reproduction of the book or other copyrighted material you requested. It
was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail. com. This reproduction was made by the Soil and Health Library only for the purpose of research
and study. Any further reproduction or distribution of this copy in any form whatsoever
constitutes a violation of copyrights. Section summary: The introduction to soil health library

The importance of maintaining healthy soils has been widely recognized since ancient times. In fact,
the earliest recorded agricultural practices were based solely upon preserving fertility through crop rotation,

Soil degradation occurs when we compromise these principles; it's essential that farmers adopt sustainable farming methods. **Key points:**

1) 100% (emphasis mine)
of all ecosystems are dependent directly/indirectly with respect to their survival/well-being as well
as ecological balance within them. 2. ) For most people around Earth population (~7 billion), about half will be affected either way due direct influence from human activities such as deforestation etc., which could lead loss life support services provided naturally occurring ecosystem processes like water filtration purification treatment systems, climate regulation heat island mitigation air pollution reduction waste management recycling green spaces preservation maintenance wildlife habitats creation conservation restoration rehabilitation repair upkeep care protection


 which dominates Western philosophy, postulates
that events occur in a series,  like a line of falling dominoes, one acttriggering another in spatio-temporal sequence. As we have seen,
Western medicine emphasizes the single cause that triggers a
particular pathologic or physiologic process. The linear continuum
of time and space links events, and an occurrence in the past only
inuences a current condition indirectly through the causal chain. Chinese medi cine, on the other hand, presumes that if you
reorganize the existing pattern of disharmony into a harmonic
pattern of relationships, the original cause will disappear because
the conditions  in which it was rooted cease to exist. Chinese
medicine treats conditions, whereas Western medicine treats causes. For the doctor  of Chinese medicine the issue is the same as for the
conductor of a symphony: it is not how the instrument makes sound,
but rather the pattern of sound that the instrument emits. LOSS OF  ADAPTIVE  ABILITY:  DISEASE
In Chinese medicine, health is the ability of an organism to respond
appropriately to a wide variety of challenges in a way that insures
maintaining equilibrium and integrity. Disease represents a failure
to adapt to challenge, a disruption of the overall equilibrium, and a
rent in the fabric of the organism. The source of disease is any challenge to the body with which it is
unable to cope, whether it is a harmful substance or a bad feeling. Disease is a manifestation of an unstable process, a pattern of
disharmonious relationships. When defenses are weakened and
resources exhausted, a multiplicity of factors conspire to permit
illness. The adage “The man is not sick because he has an illness,
but has an illness because he is sick” aptly expresses this view. Lack of sunlight, depletion of the soil, overgrowth of weeds, all
restrict the bounty of the garden. Similarly, deciency or excess of
Qi, inadequate nutrition, or poor circulation of Blood  and Moisture
weaken health. Too much sun burns the plants, too much wind dries
them out, too much water rots their roots. Yet in the absence of
light, water, and air, the plants cannot germinate or grow. Theclimates, emot ions, and activities of life are not intrinsically good or
bad. It is their excess or deciency that distorts the pattern of ow. The Body As Garden
The gardener may occasionally need to apply strong measures like
poison or re to control marauding insects or weeds. But he has to
be careful not to damage the garden irreparably while he is
attacking the pest. Doctors as gardeners protect the Qi at the sametime as they attack the disease. Simultaneous with the struggle to
ght the disease, the doctor  of Chinese medicine strives to restore
the resilience and strength of the body. This adapta bility and
fortitude constitutes the condition of health. If in the process of
attacking the disease the Qi is dissipated, this undermines a person’s
capacity to recover health. The gardener is like the herbalist when he nourishes with compost
or adds minerals to the soil, using material substances to promote
growth. And he is like the acupuncturist when he builds fences, digs
ditches, ponds, and channel s for irrigation, adjusting the ow of
water and wind. OBSERVING THE  SIGNS: DIAGNOSIS
The gardener crumbles the soil between his ngers; he looks, listens,
senses, kneeling among the plants. On the basis of his observations,
he judges the garden’s needs. When the plants look lush and full, he
assumes condi tions are right for proper growth. If the leaves are
yellowed and oppy, he may see this as a sign that the soil is too
damp, so the roots can’t breathe. He can raise the bed and aerate
the soil, permitting better drainage. If the leaves are withered, dry,
and spindly, the gardener should water more frequently. When the
garden grows but does not produce fruit, more nutriment has been
used than has been replenished and the gardener enriches the soil
with compost. Like the gardener, the doctor observes the patient and perceives
signs and symptoms to determine the nature of the proble m at hand. He synthesizes all impressio ns to make a diagnosis. The doctor’s
diagnosis may sound similar to the gardener’s. They use the same
vocabulary. Both are concerned with the balance of heat and cold,
moisture and dryness, and the excess or deciency of these
conditions. A person, like a garden, is subject to external excesses of
Heat, Cold, Wind, Dampness, and Dryness, as well as to deciencies of
Blood, Moisture, and Qi.For example, a lack of Moisture  manife sting as cracked skin or
scanty urine is a symptom of Dryness. This may be caused by a dry
climate or may simply mean that the body is unable to properly
distribute its own uids. In Chinese medicine the diagnosis is Dryness  regardless of whether
it origin ates from an external climate or an internal condition. It is
the relationship between the body and water that keeps the tissues
moisturized. The body must be able to absorb, store, and circulate
moisture in order to adequately hydrate the cells. If any of these
functions breaks down, symptoms of dehydration will appear. A
person with diabetes, for instance, can drink a great deal of water
and still remain very thirsty because the body is unable to retain the
uid. In fact, twice as much uid may be lost through urination
than is consumed. According to Chinese medicine, diabetes is
described as severe Dryness  or deciency of Moisture. The reasoning
is correlative and axiomatic: Dryness  causes Dryness  to manifest,
Dryness  causes deciency of Moisture, a deciency of Moisture  may
cause Dryness. Cause and eect are dicult to distinguish. They
mutually generate each other and arise simultaneously. The logic is one of correspondence: things that correspond to the
same thing correspond with each other. To illustrate, when Fire
burns the skin, it causes redness, swelling, and pain. When these
symptoms arise spontaneously, they are considered to be due to the
presence of internal Fire or Heat. The source of the Fire cannot be
seen, only its eects. Since Heat produc es inammation, symptoms
of inammation are referred to as signs of Heat. Similarly, a person exposed to Cold shivers and becomes lethargic,
dull, and unres ponsive. When  such symptoms arise regardless of the
external temperature, the person is manifesting the condition of
internal Coldness. Coldness  is associated with the signs and
symptoms of lowered metabolic activity: depressed menta l function,
retarded circulation, weakness, and malaise. Again, the cause and
the eect are inseparable. This system of correspondence describes the parallelism and
synchronicity of events in the inner and outer world of the human
organism. All phenomena are ordered according to the Five Phases  ofWood, Fire, Earth, Metal, and Water, which represent ve
evolutionary stages of transformation and correspond with ve
Organ Networks, ve seasons, ve climates, and ve personality
types. The workings of the body are associated with each of the
seasonal cycles of birth, growth, ripening, harvest, and decay. Each
of the ve Organ Networks  performs a function within  the cycle. Analogous to the ve climates and seasons in nature is the internal
milieu generated by each of the Organ Networks. Disturbance of the
internal milieu  may provoke the Liver to generate Wind, the Heart  to
generate Heat, the Spleen  to generate Dampness, the Lungs  to
generate Dryness, and the Kidneys  to generate Cold. According to this correspondence logic, various conditions of
distress are linked with each Network. The Network  responsible for
digestion is the Spleen. Any problem of indigestion is related to it. This Network  is also associated with the capacity to formulate ideas
and focus attention. Thus, a problem related to foggy thinking and
poor concentration may also be related to excess Dampness  aecting
the Spleen. Similarly, the Liver Network  regulates the smooth ow of
Qi. Excess Wind  aecting the Liver induces erratic behavior, uneven
emotions, or uncoordinated movement. The theory of correspondence describes the parallelism and
synchronicity of events in the inner and outer world of the
human organism. All phenomena are ordered according to Yin
Yang and the Five Phases  of Wood, Fire, Earth, Metal, and Water,
which represent ve sorts of fundamental process, each of
which corresponds with ve Organ Networks, ve seasons, ve
climates, and ve personality types. The workings of the body
are associated with each of the seasonal cycles of evolutionary
transformation: birth, growth, ripening, harvest, and decay. Each of the ve Organ Networks  perform s a function within


, 1982. Tang, Bick Jane. The Therapeutic and Preventiv e Uses of Food. Self-
published: 61 El Camino Alto, 103A, Mill Valley, CA 94941, 1985. Teeguarden, Ron. Chinese Tonic Herbs. New York: Japan
Publications, 1984. Thomas, Lewis. The Lives of a Cell. New York: Bantam, 1975. “The Treatment of Disease and the War Against Cancer.” Scientic
American  253, no. 5 (1985): pp. 51–59. Unschuld, Paul, ed. Approaches to Traditional Chinese Medical
Literature. Netherlands: Kluwer Academic Publishers, 1989. ——. Forgotten Traditions in Ancient Chinese Medicine. Brookline,
Mass. : Paradigm Publications, 1990. ——. Introductory Readings in Classical Chinese Medicine. Netherlands:
Kluwer Academic Publishers, 1988. ——. Medical Ethics in Imperi al China. Berkeley, Calif.: University of
California, 1979. ——. Medicine in China: History of Ideas. Berkeley, Calif.: University
of California, 1985. ——. Medicine in China: A History of Pharmaceuticals. Berkeley,
Calif.: University of California, 1986. Veith, Ilza. The Yellow Emperor’s Classic of Internal Medicine. Berkeley, Calif.: University of California Press, 1972. Wallnofer, Henrich, and Anna Von Rottauscher. Chinese Folk
Medicine. New York: Crown Books, 1972. Watts, Alan. Tao: The Watercourse Way. New York: Pantheon, 1975.Wilber, Ken. The Holographic Paradigm. Boulder, Colo.: Shambhala,
1982. ——. No Boundary. Boston, Mass. : Shambhala, 1985. Wing, R. L. The Tao of Power. New York: Doubleday, 1986. Wiseman, Nigel. Glossary of Chinese Medicine. Brookline, Mass. :
Paradigm Publications, 1990. Wiseman, Nigel, and Andrew  Ellis. Fundamentals of Chinese Medicine. Brookline, Mass. : Paradigm Publications, 1985. Woolerton, Henry, and Colleen McLean. Acupuncture Energy in
Health & Disease. North Hamptonshire, England: Thorsons, 1979. Yanchi, Liu. The Essential Book of Traditional Chinese Medicine. New
York: Columbia University Press, 1988. Yeung, Him-che. Handbook of Chinese Herbs and Formulas. Vols. 1
and 2. Los Angeles: Institute of Chinese Medicine, 1985. Yu-Lan, Fung. Short History of Chinese Philosophy. New York: Free
Press, 1948. Yu-Min, Chuang. The Historical Development of Acupuncture. Los
Angeles: Oriental Healing Arts Institute, 1982. Zhu, Chun-Lan. Clinical Handb ook of Chinese Prepared Medicines. Brookline, Mass. : Paradigm Publications, 1989. Zukav, Gary. The Dancing Wu Li Masters. New York: William
Morrow, 1979. Dragon Rises, Red Bird Flies (New York: Station Hill Press, 1990) by
Leon Hammer, M.D., was published after Between Heaven  and Earth
was written, so it was not used as a reference, but we recommend it
as furth er reading for those interested in psychology and Chinese
medicine. Similarly, Chinese Herbal Medicine: Formulas and Strategies
(Seattle: Eastland Press, 1990), compiled and translated by Dan
Bensky and Randall Barolet, is a resource guide to traditional herbal
formulas. Another general source is The Foundation of Chinese
Medicine: A Comprehensive Text for Acupuncturists and Herbalists  by
Giovanni Maciocia (London: Churchill Livingstone, 1989).Many of the books on Chine se medicine are available through the
mail-order catalog of Redwing Book Company, 44 Linden Street,
Brookline, Massachusetts 02146. Phone: 800-873-3946. OceanofPDF.comABOUT THE AUTHORS
Harriet Beineld and Efrem Korngold were among the rst
Americans to be trained at the College of Traditional
Acupuncture in England, and to be licensed in California. Korngold has studied herbal medicine at the Kunming Research
Institute in China, with further training at the Shanghai College
of Medicine. A former professor at the San Francisco College of
Acupuncture, where he direc ted the post-graduate progra m, he
is a Diplomate and Examination Consultant of the National
Commission for the Certication of Acupuncturists (NCCA ). The
couple maintain a private practice at their San Francisco clinic,
Chinese Medicine Works. OceanofPDF.com(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)(return to image)
OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Cheng, Xinnong. Chinese Acupuncture and Moxibustion. China:
Foreign Language Press, 1987. Cheung, C. S. Rationale and Correct Organization of Prescription of
Traditional Chinese Medicine. San Francisco: Traditional ChineseMedical Publisher, 1980.<|eot_id|><|begin_of_text|>
Q: Who is the co-author of the book "Mental Dysfunction As Treated by Traditional Chinese Medicine"?,
A: Yat Ki Lai<|eot_id|><|begin_of_text|>Buteyko Breathing Method
Unique breathing exercises from over
100 diseases and health conditions
Self-help guide

Samuel Gr eenberg
Text Copyright © 2020
Warning the author is not r esponsible for any undesirable
consequences in case of the use of medical pr oducts without
consultation with the doctor. Every attempt was made to
provide accurate data. All information pr ovided in this book
does not r eplace medical advice. Disclaimer notice:
Please note information in this book for educational purpose only. Every attempt has been made to providing accurate and complete
information. Readers recognize that creator is not participating in rendering
legitimate, money related or proficient guidance. By reading this book reader agrees that under no circumstances are the
author is not responsible of direct or indirect loses as a result of using
information in this book including - but not limited - any possible errors,
omissions and inaccuracies. Annotation
Our breathing is an amazing tool for healing the body, with its help the
sages of India, China, and Ancient Egypt have been treating diseases for
thousands of years. Respiratory practices affect all organs and systems of
the body, regulate their chemical balance and organize the rhythm. Many
practices are still known only to the elite, but some of them have been
rediscovered by modern health researchers. This book contains unique mate rial: the most effective breathing exercises
according to the Buteyko method. The essence of the Buteyko method is
shallow breathing. The less you breathe in the air, the faster the healing of
the body takes place. The better you can control your health and manage
your state of wellness. All material is presented as clearly as possible, accessible and on the same
model, which allows you to quickly find the necessary exercises and,
without wasting time on reading and understanding, immediately start
classes. In the book you will find step-by-step instructions with photos that
will help you unlearn deep breathing, as well as learn how to breathe
superficially, to get rid of more  than 100 diseases and medical conditions
and regain health and youth. Table of contents :
Chapter 1. A complete list of diseases that the Buteyko method treats
Chapter 2. Introduction to breathing methods
Diseases of civilization
Basic instinct
Who needs breathing exercises
Whom this gymnastics is contraindicated to
Chapter 3. The structure of the respiratory system
Chapter 4. T ypes of breathing
Abdominal breathing
Lower chest breathing
Upper chest breathing
Mixed breathing
Chapter 5. What should be proper breathing? Breathing test
Compare the results
Chapter 6. Curative breath by K. Buteyko
Why you need to learn how to breathe not deeply
What is the ef fectiveness of the technique? The principle of the Buteyko technique
Chapter 7. Preparation for breathing exercises
Test: hold your breath to know if you are healthy
Recommendations
Chapter 8. W arm up for breathing exercises
Exercise 1. Kayak rower
Exercise 2. Persistent soldier
Chapter 9. Learning to breathe correctlyExercise 1. T raining of a pause
Exercise 2. Straining the muscles
Exercise 3. Holding your breath
Chapter 10. 12 exercises that reduce breathing
Exercise 1
Exercise 2
Exercise 3


iverse	happens	by	chance	or	accident. The	universe	is	a
coherent	concurrence	and	interaction	of	innumerable	conditions	attendant
on	the	infinite	number	of	energy	patterns. In	the	state	of	Awareness,	all
this	is	obvious	and	can	be	clearly	seen	and	known. Outside	that	level	of
awareness,	it	could	be	likened	to	innumerable,	invisible	magnetic	fields
that	automatically	coalesce	or	repel	one’s	position	and	interact	according
to	the	positions	and	relative	strengths	and	polarities. Everything	influences
everything	else	and	is	in	perfect	balance. In	Awareness,	the	subtle	inner	workings	of	the	universe	reveal
themselves	as	a	magnificent	dance	of	incredibly	complex	design	and
execution. It	becomes	clear	that	what	the	world	calls	miraculous	occurs	as
the	consequence	of	a	shift	of	energy,	such	as	that	created	by	love	or	prayer. It	is	also	possible	to	arbitrarily	select	any	aspect	of	human	activities	and
interactions	and	calibrate	the	power	of	the	energies	involved. The	intrinsic
energies	associated	with	all	that	exists	determine	their	fate,	depending	on
all	prevailing	conditions	in	an	entire	universe. In	the	entire	universe,	these
are	expressed	locally	as	prevailing	conditions. No	accident	or	unfairness	is
possible. Every	action,	decision,	thought,	or	choice	alters	the	interacting
balances	and	has	consequences.Q:	Is	karma	then	a	general	condition? A:	The	entire	unfolding	and	interaction	in	evolution	of	everything	in	the
universe	is	totally	karmic. Human	life	is	no	exception. Likewise,	all
possibilities	are	determined	by	the	entire	set	of	the	universe	and	everything
in	it. A	cat	does	not	suddenly	turn	into	a	dog. It	is	‘karma’	that	results	in
the	selection	of	the	genes	and	chromosomes	of	one’s	birth,	as	well	as	the
place,	location,	and	conditions	of	it. A	potential	cat’s	energy	field	does	not
get	attracted	to	enter	the	body	of	a	dog. One	can,	with	muscle	testing,	track
the	‘karma’	of	any	entity. Within	each	entity,	karma	is	a	field	of	possible
choices	as	well	as	consequences	of	past	choices. Commonly,	these
prevailing	sets	of	conditions	are	referred	to	as	destiny,	fate,	or	luck. Q:	What	is	the	interaction	between	the	visible	and	invisible	domains? A:	Any	separation	between	the	two	is	arbitrary	and	one	of	perception	only. Both	the	manifest	and	the	unmanifest	are	an	integrated	whole. The
physical	world	of	perception	is	a	world	of	effects. That	which	is	the
ordinary	world	has	no	power	to	cause	anything. The	power	of	causality
exists	only	in	the	invisible	domain. The	Empire	State	Building	came	into
existence	first	as	a	thought	and	design	within	the	mind	of	its	creator,	which
was	then	empowered	by	volition	to	appear	as	a	consequence	in	the	visible
world. As	a	physical	building,	it	has	no	power	of	causality	to	cause
anything	to	happen. Its	presence	represents	a	local	condition	that	has
consequences,	such	as	wind	currents	or	shadows,	but	the	power	of
causality	is	not	intrinsic	to	the	structure	or	its	parts. Q:	What	accounts	for	the	existence	of	anything? A:	Divine	Grace	determines	all	Creation	in	all	its	expressions	and	aspects. We
say	that	the	unmanifest	comes	into	expression	as	manifestation	by
ordinance	of	Divine	will. This	is	made	possible	and	activated	by	the
Presence	whose	quality	is	to	potentiate	the	evolution	of	possibility	into
actuality. We	could	say,	for	instance,	that	a	seed	is	dormant	and	inactive,
but	in	the	Divine	Presence,	it	begins	to	grow. The	potential	patterns	for	the
emergence	of	materiality	reside	within	the	invisible	domain	as	energy
patterns. The	quality	of	‘realness’	is	only	the	radiance	of	the	Self	that
imbues	the	quality	we	call	realness. The	ordinary	mind	attributes	this
quality	of	realness	to	any	material	and	imagines	that	the	realness	emanates
from	the	material	itself. The	only	thing	that	is	real	is	the	Self	that,	by	the
nature	of	its	divinity,	radiates	forth	the	qualities	of	life,	reality,	and
existence. Life	is	either	present	or	not. There	is	no	self-existent	reality	such	as	death,	just	as	there	is	no	suchthing	as	‘off-ness’	in	an	electrical	wire	that	is	without	current. Divinity
expresses	itself	as	form	and/or	life,	depensding	on	local	conditions	and
potentialities. Without	the	prior	potentiality	(‘karma’)	for	life,	no	one
could	be	born. The	entire	universe	and	everything	in	it	is	actually	a
synchronous	karmic	display	and	single	event. Q:	It	sounds	as	though	all	life	is	pretty	much	predetermined. Isn’t	that
predestination? A:	No. Predestination	is	something	quite	different. As	a	term,	predestination
implies	limitation	and	outcomes,	whereas	karma	sets	up	opportunities	and
areas	of	freedom	for	choice. The	range	of	choices	available	is	limited	by
prevailing	conditions	that	are	attracted	or	set	by	one’s	karmically	patterned
energy	field. Choice	supersedes	karma	and	can	overrule	it	or	change	it	by
an	act	of	the	will. Q:	What	of	free	will? A:	As	part	of	one’s	energy-pattern	inheritance	at	birth,	there	is	an	innate
capacity	for	choice	and	decision. These	are	available	in	quality	and
quantity,	depending	on	one’s	calibrated	energy	field. Within	an
individual’s	inheritance	and	evolution	into	the	world,	we	experience	that
one	has	the	opportunity	to	forgive	or	to	hate	and	condemn. It	might	be	said
that	one’s	spiritual	buoyancy	goes	up	with	the	choice	of	forgiveness	and
down	with	hatred. Each	choice	then	moves	one	into	a	different	‘locale’	in
an	overall	energy	field	of	human	life. We	say,	“Birds	of	a	feather	flock
together”;	“Like	seeks	like”;	“Birds	go	home	to	roost”;	“What	goes	around
comes	around”,	and,	“We	reap	what	we	sow.”	The	Buddha	said	there	is	no
need	to	attack	or	punish	one’s	enemies	for	they	will	bring	themselves
down	as	a	result	of	their	own	natures. All	religions	teach	that	this	life
influences	the	next	one;	whether	the	next	is	actually	physical	or	not	is
therefore	irrelevant. Life	cannot	become	nonlife;	it	can	only	change	form
and	expression. Q:	Is	not	an	energy	field	of	a	higher	calibration	‘better’	than	a	lower	one? A:	It	is	not	‘better’,	only	different. Each	entity	has	its	work	to	do	in	its
contribution	to	the	whole. One	brick	is	not	better	than	another	because	it	is
bigger	or	higher	up	in	the	building. ‘Greater’	or	‘lesser’	or	‘better’	are
judgmental	terms	arising	from	positionality. Each	entity	that	lives	takes
equal	joy	from	the	awareness	of	existence. The	Divine	Presence	in	All
That	Is	imbues	that	quality	as	a	consequence	of	Creation. The	animal,	the
plant,	or	the	human	are	equal	in	their	joy	of	existence. The	human	mindcan	think	and	ponder. A	plant,	if	it	had	a	mind,	would	probably	consider
thinking	as	superfluous	and	stupid.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        In	the	spiritual
Will,	the	goals	that


�ect it had on my life and the lives of
those ar ound me—not as a theory in a te xtbook, but as a
woman struggling to deal with her own unwanted feelings
and deep insecurities. Driven by deep feelings of loneliness that came fr om not
understanding who I was or why I was her e, I began my
journey of becoming intimate with my dark side, my shadow
self. This moment of r eckoning became a catalyst for living a
life beyond my wildest dr eams. It has led me to study,
grapple with, and dwell in not only my own human behavior,
but the behavior of hundr eds of thousands of people whom I
have been privileged to guide into the ter ritory of their
unclaimed self and the glorious discovery of a life yet to be
lived. It is not my light that has led me to the wisdom I have
shared in my last seven books, but my battle with my dark
side (and the ultimate sur render in the war within) that has
been my guide and continued inspiration. It is the very
darkness that I spent the ﬁrst part of my life running away
from that is now my passion and my fuel to help lead others
in this magical jour ney thr ough the human psyche into living
in the light of their gr eatest e xpression. It is a spiritual call,
a higher voice that asks me to ask you: Ar e you r eady to
embark on this jour ney of r eclaiming all of yourself, the light
and the dark, your good self and your evil twin? Ar e you
ready to r eturn to the love of your true, total, authentic self
rather than stay trapped in the judgmental angst of a
disjointed human ego? Becoming intimate with your shadow is one of the most
fascinating and fruitful inquiries you can ever embark upon. It is a mysterious jour ney that will lead you to ﬁnd your most
authentic self—a place wher e you feel at home with who
you ar e, wher e you r ecognize your weaknesses and your
strengths, wher e you can bask in your gif ts, admit to yourimperfections, and admir e your gr eatness. This self that is
hidden beneath the mask of your human persona is the self
that you ar e thrilled to be, a self that knows who it is and
who honors the human jour ney. This self that you will
discover as you embrace mor e and mor e of your hidden and
disowned aspects is a self that oﬀers you the conﬁdence to
speak your truth and pursue what’s truly important to you. It’s ir onic that to ﬁnd the courage to lead an authentic life,
you will have to go into the dark r ooms of your most
inauthentic self. You have to confr ont the very parts of
yourself that you fear most to ﬁnd what you have been
looking for, because the mechanism that drives you to
conceal your darkness is the same mechanism that has you
hide your light. What you’ve been hiding fr om can actually
give you what you’ve been trying har d to achieve. THE INFL UENCE OF THE SHADOW
From its invisible home deep within our psyche, the shadow
wields enor mous power over our life. It deter mines what we
can and cannot do, what we will be ir resistibly drawn
towar d, and what we will do almost anything to avoid. It
explains the mystery of our attractions and our r epulsions
and deter mines what we will love and what we will judge
and criticize. Our shadow inﬂuences what race or class of
people we will appr ove of or r elate to, whether we will be
religious or an atheist, what party we will vote with, and
which causes we will support and which we will ignor e. It
tells us how much money we ar e entitled to ear n and
deter mines whether we spend it wisely or piss it away. It is
our shadow, our hidden self, that dictates how much
success we’r e entitled to cr eate or how much failur e we’r e
doomed to e xperience. The shadow deter mines the degr ee
of car e or neglect we give our body, the amount of e xtra
weight we car ry around our belly, and the level of pleasur ewe allow ourselves to feel, give, and r eceive. The shadow
casts us into pr eassigned r oles that we blindly follow in
everything fr om work to love. Unbeknownst to us, the
shadow is the author of a pr ewritten script that springs into
action in times of fear, pain, or conﬂict or when we ar e just
going about our business on autopilot. If lef t une xamined,
our shadow will emer ge from the darkness to sabotage our
life when we least e xpect and want it. Our shadow deter mines whether we will r espect our
childr en and trust that they will gr ow up to be independent,
capable adults or whether we will try to mold them into
everything that we ar e not. When back ed into a cor ner, will
we lash out in rage or will we withdraw into venomous
silence? The shadow is an oracle that can pr edict all of our
behaviors and r eveal what mak es us the people we ar e
today. It decides whether we will be pr oductive, inspiring
members of society or invisible lost souls. When we e xpose
our dark side, we understand how our personal history
dictates the way we tr eat those ar ound us—and how we
treat ourselves. This is why it’s imperative that we unmask
it and understand it. T o do this, we must uncover what
we’ve hidden and befriend the very impulses and
characteristics that we abhor. Our shadow deter mines whether we will live a happy,
successful, and str ess-fr ee existence or whether we will
struggle with our ﬁnances, our r elationships, our car eer, our
temper, our integrity, our self -image, or an addiction. The I
Ching  tells us, “It is only when we have the courage to face
things e xactly as they ar e, without any self -deception or
illusion, that a light will develop out of events, by which the
path to success may be r ecognized.” Only in the pr esence of
an unwavering commitment to facing our demons does the
doorway to self -discovery open. We cannot jour ney into the dark side for a quick dip or an
afternoon liaison. T o understand our shadow completely
takes a willingness to let go of what we think we know. Ittakes the for ce of a caged lion to br eak open the cellar
doors that we ourselves chained closed many moons ago. The gr eat news is that we wer e bor n with a bur ning desir e to
evolve and gr ow, to open up, to e xpand and be whole. And I
am going to assert that we all have at least one place wher e
we secr etly desir e to be mor e, to have mor e, to e xperience
more. It is her e that our shadow is waiting patiently for us to
come r etrieve our power fr om the dark r ecesses of our
unconscious mind. When we ﬁrst come in contact with our dark side, our
initial instinct is to tur n away and our second is to bar gain
with it to leave us alone. Many of us have spent vast
amounts of time and money in an eﬀort to do just that. Ironically, it’s these hidden aspects and r ejected feelings
that need the most attention. When we lock ed away those
parts of ourselves we didn’t lik e, we unknowingly sealed
away our most valuable gif ts. The r eason for doing shadow
work is to become whole, to end our suﬀering, to stop hiding
from ourselves. Once we do this, we can stop hiding fr om
the rest of the world. We must embrace our shadow in or der to know the
freedom of living a transpar ent life, so that we feel fr ee
enough to invite others into our life—to let others know the
truth about our ﬁnances, our pastimes, and our r elationships
—without being gripped by the fear that our public persona
will come unraveled, e xposing the person we’ve been trying
hard not to be. When our pr ecious ener gy isn’t tied up in
hiding fr om or over compensating for our self -destructive
impulses, we ar e gifted with the clarity and the motivation
we need to build an unshak able foundation for an inspiring
futur e.
OUR DU ALISTIC SELFThe shadow lurks, deceives, hides, and cons us into
believing what we can and cannot do. It drives us to smok e,
gamble, drink, and eat that which mak es us feel bad the
next day. Our shadow gives rise to the hypocritical
behaviors that cause us to violate our personal boundaries
and our own integrity. It is a for ce that can only be r eckoned
with by bringing it into the


	and	refuse	to	heal
Difficulty	sleeping,	insomnia
Nightmares
Stiffness	of	joints	and	muscles
Hot	and	cold	flashes

	The	Importance	of	Bile

As	already	mentioned,	one	of	the	liver’s	most	important	functions	is	to	produce	bile,	about
1	to	1. 5	quarts	per	day. Liver	bile	is	a	viscous	yellow,	brown,	or	green	fluid	that	is	alkaline
(versus	acidic)	and	has	a	bitter	taste. Without	sufficient	bile,	most	commonly	eaten	foods
remain	undigested	or	partially	digested. For	example,	to	enable	the	small	intestines	to
digest	and	absorb	fat	and	calcium	from	the	food	you	eat,	the	food	must	first	combine	with
bile. When	fat	is	not	absorbed	properly,	it	indicates	that	bile	secretion	is	insufficient. The
undigested	fat	remains	in	the	intestinal	tract. When	undigested	fat	reaches	the	colon	along
with	other	waste	products,	bacteria	break	down	some	of	the	fat	into	fatty	acids	or	excrete	it
with	the	stool. Since	fat	is	lighter	than	water,	having	fat	in	the	stool	may	cause	it	to	float. When	fat	is	not	absorbed,	calcium	is	not	absorbed	either,	leaving	the	blood	in	a	deficit. The	blood	subsequently	takes	its	extra	calcium	from	the	bones. Most	bone	density
problems	(osteoporosis)	actually	arise	from	insufficient	bile	secretion	and	poor	digestion
of	fats,	rather	than	from	not	consuming	enough	calcium. Few	medical	practitioners	are
aware	of	this	fact	and,	hence,	merely	prescribe	calcium	supplements	to	their	patients. Apart	from	breaking	down	the	fats	in	our	food,	bile	also	removes	toxins	from	the	liver. One	of	the	lesser	known	but	extremely	important	functions	of	bile	is	to	deacidify	and
cleanse	the	intestines. When	gallstones	in	the	liver	or	gallbladder	have	critically	impeded	bile	flow,	the	color
of	the	stool	may	be	tan,	orange-yellow,	or	pale	as	in	clay,	instead	of	the	normal	greenish-
brown. Gallstones	are	a	direct	product	of	an	unhealthy	diet	and	lifestyle. If	gallstones	are	still
present	in	the	liver	even	after	all	other	disease-causing	factors	are	eliminated,	they	pose	a
considerable	health	risk	and	may	lead	to	illness	and	premature	aging. For	this	reason,	the
subject	of	gallstones	has	been	included	here	as	a	major	risk	factor	or	cause	of	disease. The
following	sections	describe	some	of	the	main	consequences	of	gallstones	in	the	liver	on
the	different	organs	and	systems	in	the	body. When	these	stones	are	removed,	the	body	as
a	whole	can	resume	its	normal,	healthy	activities. Disorders	of	the	Digestive	System

The	alimentary	tract	of	the	digestive	system	maintains	the	following	four	main	activities:
ingestion,	digestion,	absorption,
	and
elimination. The	alimentary	canal	begins	in	the
mouth;	leads	through	the	thorax,	abdomen,	and	pelvic	region;	and	ends	at	the	anus	(see
Figure	2
). When	you	eat	a	meal,	a	series	of	digestive	processes	begin	to	take	place. These
can	be	divided	into	the
mechanical	breakdown
	of	food	through	mastication	(chewing)	and
the
chemical	breakdown
	of	food	through	enzymes. These	enzymes	are	present	in	the
secretions	produced	by	various	glands	of	the	digestive	system. Enzymes	are	minute	chemical	substances	composed	of	proteins	that	cause	or	speed	up
chemical	changes	in	other	substances	without	themselves	being	changed. Digestive
enzymes	are	contained	in	the	saliva	of	the	salivary	glands	of	the	mouth,	the	gastric	juice	in
the	stomach,	the	intestinal	juice	in	the	small	intestine,	the	pancreatic	juice	in	the	pancreas,
and	the	bile	in	the	liver. Figure	2
:	The	digestive	system

Absorption
	is	the	process	by	which	tiny	nutrient	particles	of	digested	food	pass	through
the	intestinal	walls	into	the	blood	and	lymph	vessels,	which	help	distribute	them	to	the
cells	of	the	body. The	bowels
eliminate
	as	feces	whatever	food	substances	they	cannot	digest	or	absorb,
such	as	the	plant	fiber
cellulose. Fecal	matter	also	contains	bile,	which	carries	the	wasteproducts	resulting	from	the	breakdown	(catabolism)	of	red	blood	cells. Nearly	one-third	of
the	excreted	fecal	matter	is	made	up	of	dead	intestinal	bacteria. The	body	can	function
smoothly	and	efficiently	only	if	the	bowel	removes	these	daily-generated	waste	products
every	day. Good	health	results	when	each	of	these	major	activities	in	the	digestive	system	is
balanced	and	well	coordinated	with	the	rest	of	the	body. By	contrast,	abnormalities	begin
to	arise	in	the	digestive	system	as	well	as	in	other	parts	of	the	body	when	one	or	more	of
these	functions	becomes	impaired. The	presence	of	gallstones	in	the	liver	and	gallbladder
has	a	disruptive	influence	on	the	digestion	and	absorption	of	food,	as	well	as	on	the	body’s
waste	disposal	system. Diseases	of	the	Mouth

Gallstones	in	the	liver	and	gallbladder	are	also	responsible	for	most	diseases	of	the	mouth. The	stones	interfere	with	the	digestion	and	absorption	of	food,	which,	in	turn,	forces	waste
products	meant	for	elimination	to	remain	in	the	intestinal	tract. The	storage	of	waste	in	the
intestines	creates	a	toxic,	anaerobic	environment	that	supports	breeding	of	destructive
germs	and	parasites	and	undermines	preservation	of	healthy,	resilient	tissues. Bacterial	infection
(thrush)
	and	viral	infection
(herpes)
	in	the	mouth	occur	only	when
the	intestines	have	accumulated	considerable	amounts	of	undigested	waste	matter. Destructive	bacteria	attempt	to	decompose	some	of	the	waste,	but	not	without	producing
powerful	toxins. Some	of	these	toxins	are	absorbed	into	the	blood	and	lymph	fluids,	which
carry	them	to	the	liver. The	rest	of	the	toxins	remain	trapped	in	the	intestines,	where	they
are	a	constant	source	of	irritation	to	the	intestinal	lining	(which	begins	in	the	mouth	and
ends	in	the	anus). Eventually,	the	intestinal	wall	becomes	inflamed	and	develops	ulcerous
lesions. The	damaged	intestinal	tissue	begins	to	“invite”	more	and	more	microbes	to	the
scene	of	injury	to	help	destroy	and	dispose	of	any	weak	and	damaged	cells. We	call	this
“infection. ”

Infection	is	a	normal	phenomenon	seen	everywhere	in	nature	whenever	there	is
something	that	needs	to	be	decomposed. Bacteria	never	attack—that	is,	infect	something
—that	is	as	clean,	vital,	and	healthy	as	a	well-nourished	fruit	hanging	on	a	tree. Only	when
the	fruit	becomes	overripe,	lacks	nourishment,	or	falls	to	the	ground	can	bacteria	begin
their	clean-up	job. While	decomposing	food	or	flesh,	bacteria	produce	toxins. You	can
recognize	these	toxins	by	their	unpleasant	odor	and	acidic	nature. The	same	occurs	when
bacteria	act	on	improperly	digested	food	in	the	intestines. If	this	situation	takes	place	day
after	day	and	month	after


 The Holy Spirit, similarly, sends out its own
messengers to seek evidence of our br other’s innocence. The important thing is that we decide what we want to see
befor e we see it. W e receive what we r equest. “ Projection
makes per ception.” W e can ﬁnd—and in fact, we will ﬁnd—
whatever it is we’r e looking for in life. The Course says that
we think we will understand a person enough to know
whether or not they ar e lovable, but that unless we love
them, we can never understand them. The spiritual path
involves taking conscious r esponsibility for what we choose
to per ceive—our br other’s guilt or innocence. W e see a
brother’s innocence when it’s all we want  to see. P eople ar e
not perfect—that is, they do not yet e xpress e xternally their
internal perfection. Whether we choose to focus on the guilt
in their personality, or the innocence in their soul, is up to
us. What we think of as people’s guilt is their fear. All
negativity derives fr om fear. When someone is angry, they
are afraid. When someone is rude, they ar e afraid. When
someone is manipulative, they ar e afraid. When someone iscruel, they ar e afraid. Ther e is no fear that love does not
dissolve. Ther e is no negativity that for giveness does not
transfor m.
Darkness is mer ely the absence of light, and fear is
merely the absence of love. W e can’t get rid of darkness by
hitting it with a baseball bat, because ther e is nothing to hit. If we want to be rid of darkness, we must turn on a light. Similarly, if we want to be rid of fear, we cannot ﬁght it but
must r eplace it with love. The choice to love is not always easy. The ego puts up
terrible r esistance to giving up fear -laden r esponses. This is
wher e the Holy Spirit comes in. It’s not our job to change
our own per ceptions, but to r emember to ask Him to change
them for us. Let’s say your husband has lef t you for another woman. You can’t change other people, and you can’t ask God to
change them, either. You can, however, ask to see this
situation diﬀer ently. You can ask for peace. Y ou can ask the
Holy Spirit to change your per ceptions. The miracle is that,
as you r elease judgment of your husband and the other
woman, the pain in your gut begins to subside. The ego might say in that situation that you’ll never be
at peace until your husband comes back. But peace isn’t
deter mined by cir cumstances outside us. P eace stems fr om
forgiveness. P ain doesn’t stem fr om the love we’r e denied
by others, but rather fr om the love that we deny them. In a
case lik e that, it feels as though we’r e hurt by what
someone else did. But what r eally has occur red is that
someone else’s closed heart has tempted us to close our
own, and it is our own denial of love that hurts us. That’s
why the miracle is a shif t in our own thinking: thewillingness to k eep our own heart open, r egardless of what’s
going on outside us. A miracle is always available in any situation, because no
one can decide for us how to interpr et our own e xperience. ‘Ther e are only two emotions: love and fear.’ We can
interpr et fear as a call for love. Miracle work ers, says the
Course, ar e gener ous out of self -inter est. W e give someone
a break so we can stay in peace ourselves. The ego says that we can pr oject our anger onto another
person and not feel it ourselves, but since all minds ar e
continuous, whatever we pr oject onto another we continue
to feel. Getting angry at someone else might mak e us feel
better for a while, but ultimately all the fear and guilt comes
back at us. If we judge another person, then they’ll judge us
back—and even if they don’t, we’ll feel lik e they did! Living in this world has taught us to instinctively r espond
from an unnatural space, always jumping to anger, or
paranoia, or defensiveness, or some other for m of fear. Unnatural thinking feels natural to us, and natural thinking
feels unnatural. A Course in Miracles  is not about pouring pink paint over
our anger and pr etending it doesn’t e xist. What is
psychologically unsound is spiritually unsound. Denial or
suppr ession of emotions is unsound. Y ou don’t say, “I’m not
angry, r eally I’m not. I’m on of A Course in Miracles  and I
don’t get angry anymor e,” when inside you’r e seething. The
Holy Spirit tells us, “ Don’t try to purif y yourself befor e
coming to me. I am the puriﬁer.” I was once on my way to
giving a lectur e on the Course, and I thought about a
woman I knew who I was feeling annoyed at. V ery quickly, I
tried to hide the thought, as though it wasn’t holy enough
for me to be thinking at such a time. Then it seemed asthough a voice in my head said, “ Hey, I’m your friend. Remember?” The Holy Spirit wasn’t judging me for my
anger; He was ther e to help me move past it. We mustn’t for get what the Holy Spirit is for. We don’t
deny we’r e upset, but at the same time we own up to the
fact that all our feelings stem fr om our own loveless
thinking, and we’r e willing to have that lovelessness healed. Growth is never about focusing on someone else’s lessons,
but only on our own. W e aren’t victims of the world outside
us. As har d as it is to believe sometimes, we’r e always
responsible for how we see things. Ther e would be no savior
if ther e wer e no need for one. Of course things happen in
this world that mak e it almost impossible to love—cruel,
horrible things—but the Holy Spirit is within us to do the
impossible. He does for us what we can’t do for ourselves. He will lend us His str ength, and when His mind is joined
with ours, ego thinking is cast out. But we must be awar e of our ego feelings in or der to
release them. “ He cannot shine away what you k eep hidden,
for you have not oﬀer ed it to Him and he cannot tak e it fr om
you.” It would be violating our fr ee will for the Holy Spirit to
change our mental patter ns unask ed. But when we ask Him
to change them, He will. When we’r e angry, or upset for any
reason, we’r e ask ed to say, “I’m angry but I’m willing not to
be. I’m willing to see this situation diﬀer ently.” We ask the
Holy Spirit to enter into the situation and show it to us fr om
a diﬀer ent perspective. Once I was having por celain ﬁnger nails applied, and my
manicurist’s friend came into the r oom. I couldn’t tolerate
her personality. From the moment this woman opened her
mouth, I felt lik e someone was running ﬁnger nails over a
blackboar d. Since my hands wer en’t fr ee, I couldn’t leave
the room, and since the manicurist was someone who cameto my lectur es, I felt ashamed of my own r eaction. I prayed
and ask ed God for help. His r esponse was dramatic. W ithin
moments, the “ obno xious” woman began talking about her
childhood, and particularly her r elationship with her father. As she began to describe her upbringing, it became
perfectly clear to me how she would have gr own up with
little self -esteem, and an inor dinate need to develop
grandiose personality characteristics, which in her mind
would denote str ength. Her defenses didn’t work, of course. Coming fr om fear, they mer ely put people oﬀ. Suddenly, the
same behavior that had so ir ritated me ﬁve minutes befor e,
now elicited in me a deep compassion. The Holy Spirit had
pointed me to the infor mation that would melt my heart. Now I saw her diﬀer ently. That was the miracle: Her
behavior hadn’t changed, but I had. 5. LEVELS OF TEACHING
“Therefore, the plan includes very speciﬁc
contacts to be made for every teacher of God.”
Relationships ar e assignments. They ar e part of a vast plan
for our enlightenment, the Holy Spirit’s blueprint by which
each individual soul is led to gr eater awar eness and
expanded love. R elationships ar e the Holy


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

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


bowel syndrome, leaky gut syndrome, and other intestinal difficulties do
show positive reactions when the Gerson Therapy is made the patient’ s
treatment plan. Refer ences for Chapter Seventeen
1
McPhee, S.J. ; Schroeder, S.A. “General approach to the patie nt; health
maintenance & disease prevention; & common symptoms.” In Curr ent
Medical Diagno sis and Treatment),  36th ed., ed. by L.M. Tierney, S.J. McPhee, and M.A. Papadakis. Stamford, Conn.: Appleton & Lange,
1997, p. 14. 2
Bishop, B. A Time to Heal: Triumph over Cancer: The Therapy of the
Futur e. New Y ork: Penguin Putnam, 1985. 3
Schauss, A. Diet, Crime and Delinquency. Seattle, Wash.: Life Sciences
Press, 1988. 4
Karam, J.H. “Diabetes mellitus  & hypoglycemia.” In Curr ent Medical
Diagnosis and Treatment),  36th ed, ed. by L.M. Tierney, S.J. McPhee,
M.A. Papadakis. Stamford, Conn.: Appleton & Lange, 1997, pp. 1069-
1109. 5
Kumar, P; Clark, M. Clinical Medicine. London: Balliere Tindall
Publishing, 1994, pp. 830-831. 6
Op. cit.,  Karam, J.H., p. 1090. 7
Ibid.,  Karam, J.H., p. 1096. 8
Pottenger, F Cats, a Study in Nutrition. San Diego, Calif.: Price Pottenger
Nutrition Foundation, 1983. OceanofPDF.comPart Four
USING THE GERSON APPROACH
OceanofPDF.comChapter Eighteen
PSYCHOLOGICAL APPROACHES OF THE GERSON THERAPY
Gerson patients bear an extra heavy psychological burden. Often, they
come to the Gerson Therapy after having run the gauntlet of some difficult-
to-accept orthodox treatments. These establishment-type therapies offered
in North America are frequently adversely extensive, somewhat unpleasant,
uncomfortable, and sometimes life-threatening. The patient usually will
have already drained his financial resources, squandered his immunity, and
made heavy demands on his emotions. Such a situation happens  because of
a patient’ s need to go through frequent diagnostic laboratory procedures,
frightening clinical examinations, anxiety-driven biopsies, and numbers of
other upsetting medical or psychological experiences. The cancer patient especially is often traumatized by a widespread belief
that nothing much can be done to conquer cancer. And that view may be
true in many cases, judging from the high mortality rates accompanying
most forms of allopathic chemotherapy and radiation therapy. Even the newly accepted immunotherapy has its unwelcome pitfalls. From the conventional viewpoint, a patient may be led to believe that in the
end, cancer is unbeatable. The cancer patient and his or her family may arrive at the Gerson
treatment facilit y depressed and, in many instances, taken over by a range
of negat ive feelings, including worry, grief, fear, sadness, anger, irritability,
and self-centeredness. Even for these depressed, anxious, and generally
unfortunate people, the Gerson Therapy of fers healing and hope. We have  observed that other patients who strive to employ the Gerson
procedures at an earlier, less-damaged stage often have fewer difficulties
overcoming their lack of wellness. Receiving Gerson Therapy sooner rather
than later is better for achieving healing and health maintenance. Either way, the two types of unhappy patients, early attendees and later
arrivals, embark on the unfamiliar Gerson treatment outside the bounds oforthodox medicine. Consequently, they do face a long, demanding,
monotonous, and lonely labor, with strong hope and determination, but with
no guarantee of success at the end. Psychological aspects do play a role in
the healing process, and either the standard or the modified Gerson protocol
will provide some procedural guidelines. PSYCHOLOGICAL  ASPECTS OF THE  GERSON  THERAPY
Because of cancer ’s life-threatening nature, patients beset by malignant
neoplasms in particular and those who suffer from other chronic diseases
progress faster and more comp etently toward healing when they receive
psychological support. An important factor of the Gerson Thera py is that its
several detoxification aspects have excellent effects on the patient’ s
outlook. The inherent toxicity of the standard American diet (SAD) and
lifestyle tends to bring toxins into the blood and general systemic
circulation. These poisons also reach the brain and tend to affect the mind
by increasing anxiety, depression, fear, panic, and more. Just starting with the detoxification of the Gerson Therapy, in a few days
the patients improve considerab ly, feel more confident, and exhibit greater
emotional stability. Nevertheless, we are advocates of additional
psychotherapeutic help whenever available. Dr. Gers on once  stated that more human beings die of panic than from
cancer. The body involves but one part of the illness. When the sickness also
produces fear, the combination causes a systemic accumulation of more and
more toxins in the body and a quickening of physiological deterioration. A
better understanding of fear and the other negative emotions and what they
do to someone on the mend is essential. Inasmuch as our every human thought and emotion equals a biochemical
act, the science of psychoneuro immunology tells us that feelings, moods,
and gene ral outlook affect each person’ s immune system. It is boosted by a
hopeful, determined outlook and undermined by a despairing, helpless
attitude. If the truth be known, any cancer diagnosis equals mental and
emotional trauma with reactions  ranging from despair and panic to apathy
or rage, all of them powerful negative perturbations of the conscious mind. These emotions hamper the affected individual’ s immunity to a
malignancy’ s deadly attack.Since the aim of Gerson perso nnel is to rebuild the diseased  patient’ s
damaged immu ne system, psychological factors must not be allowed to
sabotage physical healing. A holistically oriented therapist dispels mental
and emotional (psychic) nega tivity in order to reinforce the physical
(somatic) immunity. If you are working on your own as the patient or as a
caregiver for such a patient without the support of a Gerson hosp ital setting,
our advice is to focus your healing procedures on handlin g negative
emotions. They are destructiv e and must be eliminated. The patient’ s
traumatized negative inner state must be reprogrammed and turned positive. “No attempt should be made to cure the body without [curing] the soul,”
wrote Plato nearly 2,400 years ago. Body and mind are inseparable; they
sicken together and must be healed together. Otherwise, chances for success
in regaining health will be greatly lessened. Neither the Gerson program nor
any other therapeutic method will work effectively if somet hing in the
patient’ s consciousness keeps saying no to life. Indeed, negative  emotions have a devastating effect upon the function of
the body, and especially the nervous system. The stressful experiences
arising from negative emotions cause unhealthy stimulation of the
autonomic or involuntary division of the nerves, including both the
sympathetic and parasympathe tic branches. Blood pressure, heart rate,
respiration rate, and oxygen consumption are increased. Glucose is
needlessly used up. Kidney filtration, gastrointestinal secretions, and
activity are decreased, affecting  digestion and the release of body wastes
and toxins. Insomnia, fatigue, loss of appetite, listlessness, avoidance, and
boredom are observed in the patient. All of these physical faults manifesting themselves in the autonomic
nervous system must be diluted and countered to the point of eliminating
them. How may somebody do that for himself or herself? How might a
therapist help the patient to neutralize such negative physiological
responses? The renowned author Norman Cousins, Ph.D., furnished his
readers with substantial healing  tools when, in his best-selling Anatomy of
an Illness,  he described how positive emotions are powerful mobilizers for
the patient’ s natural healing resources. EMPHASIS  ON POSITIVE  EMOTIONS AS  POWERFUL  HEALING  TOOLSPositive emotions are powerful  weapons in the unwell individual’ s war
against disease. Laughter, courage, tenacity, love and consideration for
others, and a connection to the patient’ s own understanding of spirituality
are all positive passions or sentiments. Dr. Cousins wrote:

Increasingly, in the medical press, articles are being
published about the high cost of the negative emotions. Cancer, in particular, has been connected to intensive states
of grief or anger  or fear. It makes little sense to suppose that
emotions exact only penalties and confer no benefits. At any
rate, long before my own serious illness, I became convinced
that creativity, the will to live, hope, faith, and love had
biochemical significance and contribute strongly to healing
and to well-being. The positiv e emotions are life-giving
experiences.1

The French physicist and Nobel laureate Marie Curie, Ph.D., stated,
“Nothing in life is


 you’re the biggest jerk in the world right now—I might not yet
be beyond thinking that—but with enough practice, I can get myself to the
point where I’m not dumb enough to text you that. Every action has a reaction, and every thought takes form on some
level. “A neutral thought is impossible”* (WB-26). A miracle is a
fundamental correction on the causal level of thought. It is useless to try to
change our lives  by simply tinkering with its effects. That’ s like trying to
change the plot of a movie by manipulating the screen. Everything we
experience in life is simply the projection of a thought. The shift from fear to love is literally a transformation of world s; it’s a
change on the causal level of existence that then changes the realm of
effects. God Himself will not violate the Law of Cause and Effect because
His creations are unalterable. The mystic Jesus transforms our lives by
transforming how we think. As humanity changes our thinking, the world
will miraculously change. How often our appetites, our reactivity, our lack of impulse control, our
anger, our defen siveness, our fear get in the way of our good. It can take
more than garden-variety “positive thinking” to get past all that. Perhaps we
were betrayed, or injured, or abandoned, or lied to. Perhaps we lost a loved
one, or we know  that we or someone close to us is dying. Of course we’re
thinking angry, negative, or desperate thoughts. It’s not always easy to
change our mind. Life can be painful and depressing. It’s easy enough to
love when the love around us is obvious—when we’re being treated kindly;
when we feel loved; when circumstances are going well. The difficulty sets in when things are not going well; when we do not
feel loved; when circumstances are not as we’d wish. That’ s when the ego isvery good at convincing us all this love and forgiveness is pure nonsense,
not to be believed, or acted on, or taken seriously in any way. Jesus transform s all that by transforming our mind. That’ s the same
thing as saying he is the light that dissolves the darkness. To “follo w Jesus” means to align our thoughts with unconditional love. In him there are no conditions, no excuses, no illusions that stand in the
way of his love. In him, therefore, our illusions of separation disappear. As
we become his disciples, our minds become more disciplined. We achieve too little because we have undisciplined minds. All of us
have those areas  of life where we are wounded—places in ourse lves where,
usually because of some drama that occurred in the past, the muscles of our
personality have become misshapen. We’re weak where we might be
stronger, if we’d had different parents. We’re harsh where we might be
gentle, had we not been abused. We’re negative where we might be more
positive, had we not been betrayed or hurt. The sum of our accumulated
woundings, from  birth until this moment, takes a toll on our emotional
body. We carry internal scars and bruises, the emotional wounds that have
never healed. It’s one thing to come to see those wounds; it’s another thing
to heal them. All of us are privy to the darkness of the world, and carry it within
ourselves. A traditional psychot herapeutic approach involves analyzing the
darkness, while praying for a miracle means turning on the light. The Light
of the World is a light in your mind. He has risen, and so can we. Dear God,
Please make me who Y ou would have me be
that I might do as Y ou would have me do. Transform my mind and heal my heart. Release me fr om torment
that I might help r elease others. Show me my innocence
that I might mor e clearly see theirs. Bless me that my life might be a blessing on the world. May love and love only be my way, dear God. Amen
OceanofPDF.comChapter Two
Reflections of Light
PEOPLE CAN HAVE an almost pathological need to “make something of
themselves,” as though who they are already simply isn’ t enough. To the ego, you will never be enough. It doesn’ t tell you that you did
something wron g; it just tells you that you are wrong. Few of us, no matter
how kind our parents or how healthy our upbringing, survive into adulthood
without an arsenal of rockets in our head shouting us down before anyone
else has a chance to. That’ s why knowing who you are spiritually is essential to a healthy
sense of self. If we only accept the world’ s estimation, then we’ll never feel
like we’re enough, because the world is dominated by the ego’s vicious
nonsense. If we accept ourselve s as God created us, we recognize we’re no
better and no worse than anyone else. All of us are special, and none of us is
special. At the deepest level of our spiritual identity, all of us are perfect
creations of God. Central to understanding this is recognizing where we came from. A
Course in Mirac les says we have an authorship problem. We seem  to think
we authored ourselves, which if you think about it is incredibly arrogant. Or
we think we were created by our parents, a sperm and egg apparently
carrying magical powers to produce feelings, hopes, great art, and an
ultimate yearning for transcendence. The mortal you is a result of your parents having sex, of course, and
your mortal personality is in many ways a result of how your parents
behaved since the moment you were born. But none of that is the Real you. Your worldly parents parented your worldly self, but God is the parent of
who you really are. We have always lived in Him, and we will always livein Him. Our problem is when we fail to individuate from our parents, yet
individuate too much from God. The ego is like an impostor, a veil, a wall made of broken shards of
glass behind which lies an endless field of roses. It’s a mask we wear that
convinces not only others, but even ourselves, that this imposto r is who we
are. But you are not a body, you are not your personality, and you are not the
mere sum of your human experiences. You are something so infinitely,
magnificently beyond all that, and all your deep grief is you longing to be
you. There are many ways to expres s all this, none better or worse than any
other. God is loving thought, and you are an extension of that thought. God
is loving cause, and you are its effect. God is Father, and you are His
beloved child. Jesus is someone who actualized all that, and in identifying
with him you begin to identify yourself. OceanofPDF.comApocalyptic Beginnings
When I look back over the span of my life, I sum it up pretty much like
this: “It could have gone either way.”
I’ve met so many people living in dire circumstances I know could have
been mine. One different turn here or stupid choice there, and it could be
me spending years in prison, addicted, on the streets, or even  dead. I’ve
been up close and personal with some of the deepest suffering, and I know
that there but for the grace of God go I.
I was a bit wild when I was young, and I had many opportunities to self-
destruct. The fact that I barely escaped disaster delivered a very powerful
message to me: to spend the rest of my life doing whatever I could to
persuade others not to be as stupid as I had been. To take life more
seriously. To be more responsib le toward myself and others. To try my best
to be the woman God would have me be. This isn’t some goody-goody mentality. It’s simply the gratitude and
praise that millions of us feel, knowing that something bigger than
ourselves delivered us from the lowest rings of hell. A lot of good things
come out of that too, including the develop ment of emotional antibodies of
some kind. Once  you’ve seen the worst, when you see it again you’re not so
scared. Ironically, that this is true for so many people is one of the most hopeful
things happening in our world today. It means we’re ready for what comes
next. While many traditional Christians believe we face the Apocalypse up
ahead, after which there will be a thousand years of peace, the mystic reads
that chapter of the Bible dif ferently. A lot of us have already experienced our personal apocalypse. For some
it was the diagnosis of cancer. For some it was getting sober. For some it
was unutterable loss. For some it was bankruptcy. For some it was divorce. And from the experience, we have grown more wise. Just as Jesus wouldappear during those thousand years of peace, in a way he has appeared to
us. And each of us now carries a piece of the wisdom that, when combined
with the wisdom of others, can and will save the world in time. Either that, or it’s absolutely within the realm of possibility that we
could bring about a global apoc alypse. It’s not up to us what we learn, but
only whether we learn through joy or through pain. If we choo se not to be
wise, we might blow up the world. If enough of us choose


 things to pass. 7. Your mind is not evil. No force of nature is evil. It depends how
you use the powers of nature. Use your mind to bless, heal, and inspire
all people everywhere. 8. Never say, “I can’t. ” Overcome that fear by substituting  the
following, “I can do all things through the power of my own
subconscious mind. ”
9. Begin to think from the standpoint of the eternal truths and
principles of life and not from the standpoint of fear, ignora nce, and
superstition. Do not let others do your think-ing for you. Choose your
own thoughts and make your own decisions. 10. You are the captain of your soul (subconscious mind) and the
master of your fate. Remember, you have the capacity to choos e. Choose life. Choose love. Choose health. Choose happiness. 11. Whatever your conscious mind assumes and believes to be true,
your subconscious mind will accept and bring to pass. Believe in good
fortune, divine guidance, right action, and all the blessings of life. 39  3
The Miracle-Working Power of Your
Subconscious
The power of your subconscious is enormous. It inspires you, it
guides you, and it reveals to you names, facts, and scenes from the
storehouse of memory. Your subconscious started your heartbeat,
controls the circulation of your blood, and regulates your digestion,
assimilation, and elimination. When you eat a piece of bread, your subconscious mind transmutes
it into tissue, muscle, bone, and blood. This process is beyond the ken
of the wisest man who walks the earth. Your subconscious mind
controls all the vital processes and functions of your body and knows
the answer to all problems. Your subconscious mind never sleeps, never rests. It is al- ways on
the job. You can discover the miracle-working power of your
subconscious by plainly stating to your subconscious prior to sleep
that you wish a certain specific thing accomplished. You will  be
delighted to discover that forces within you will be re-leased, l eading
to the desired result. Here, then, is a source of power and wisdom
which places you in touch with omnipotence or the power that moves
the world, guides the planets in their course, and causes the sun to
shine. Your subconscious mind is the source of your ideals, aspira-tions,
and altruistic urges. It was through the subconscious mind that
Shakespeare perceived great truths hidden from the average man of
his day. Undoubtedly, it was the response of his sub-conscious mind
that caused the Greek sculptor, Phidias, to por-tray beauty, order,
symmetry, and proportion in marble and bronze. It enabled the Ita lian
artist, Raphael, to paint Madonnas, and Ludwig van Beethoven to
compose symphonies. 40  In 1955 I lectured at the Yoga Forest University, Rishikesh, India,
and there I chatted with a visiting surgeon from Bombay. He tol d me
about Dr. James Esdaille, a Scotch surgeon, who worked in Bengal before
ether or other modern methods of anesthesia were discovered. Between 1843 and 1846, Dr. Es-daille performed about four hundred
major operations of all kinds, such as amputations, remova l of tumors
and cancerous growths, as well as operations on the eye, ear,  and
throat. All operations were conducted under mental anesthesia on ly. This Indian doctor at Rishikesh informed me that the postoper ative
mortality rate of patients operated on by Dr. Esdaille wa s ex-tremely
low, probably two or three percent. Patients felt no pain, and  there
were no deaths during the operations. Dr. Esdaille suggested to the subconscious minds of all his pati ents,
who were in a hypnotic state, that no infection or septic cond ition
would develop. You must remember that this was be-fore Louis Pasteur, Josep h
Lister, and others who pointed out the bacterial origin of diseas e and
causes of infection due to unsterilized instruments and virulent
organisms. This Indian surgeon said that the reason for the low mor-tali ty rate
and the general absence of infection, which was re-duced to a
minimum, was undoubtedly due to the suggestions of Dr. Esdaille to
the subconscious minds of his patients. They responded according t o
the nature of his suggestion. It is simply wonderful, when you conceive how a surgeon, over one
hundred twenty years ago, discovered the miraculous wonder-working
powers of the subconscious mind. Doesn’t it cause you to be seiz ed
with a sort of mystic awe when you stop and think of the
transcendental powers of your subconscious mind. Consider its
extrasensory perceptions, such as its ca-pacity for clairv oyance and
clairaudience, its independence of time and space, its capac ity to
render you free from all pain and suffering, and its capacity to get the
 41  answer to all problems, be they what they may. All these a nd many
more reveal to you that there is a power and intelligence within you
that far tran-scends your intellect, causing you to marvel at the
wonders of it ail. All these experiences cause you to rejoic e and
believe in the miracle-working powers of your own subconscious
mind. • Your subconscious is your Book of Life
Whatever thoughts, beliefs, opinions, theories, or dogmas you write,
engrave, or impress on your subconscious mind, you shall experience
them as the objective manifestation of circum-stances, condi tions, and
events. What you write on the inside, you will experience on the outside. You have two sides to your life, objective and subjective, visi ble and
invisible, thought and its manifestation. Your brain receives your thought, which is the organ of your
conscious reasoning mind. When your conscious or ob-jective mind
accepts the thought completely, it is sent to the solar plexus, called the
brain of your mind, where it becomes flesh and is made manifest i n
your experience. As previously outlined, your subconscious cannot argue. It acts only
from what you write on it. It accepts your verdict or the conclusions of
your conscious mind as final. This is why you are always writi ng on
the book of life, because your thoughts become your experiences. The
American essayist, Ralph Waldo Emerson said, “Man is what he
thinks all day long. ”
• What is impressed in the subconscious is expressed
William James, the father of American psychology, said that t he
power to move the world is in your subconscious mind. Your
subconscious mind is one with infinite intelligence and boundless
wisdom. It is fed by hidden springs, and is called the law of life. Whatever you impress upon your subconscious mind, the latter wil l
move heaven and earth to bring it to pass. 42  You must, therefore, impress it with right ideas and construc-t ive
thoughts. The reason there is so much chaos and misery in the world is
because people do not understand the interaction of their consci ous
and subconscious minds. When these two principles work in accord,
in concord, in peace, and synchronously together, you will have heath,
happiness, peace and joy. There is no sickness or discord when the
conscious and subconscious work together harmoniously and
peacefully. The tomb of Hermes was opened with great expectancy and a se nse
of wonder because people believed that the greatest secret of the ages
was contained therein. The secret was as within, so without; as above,
so below. In other words, whatever is impressed hi your subconscious mind is
expressed on the screen of space. This same truth was pr oclaimed by
Moses, Isaiah, Jesus, Buddha, Zoroaster, Laotze, and all the illumine d
seers of the ages Whatever you feel as true subjectivel y is expressed
as conditions, experiences, and events. Motion and emotion must
balance. As in  heaven [your own mind], so on earth [in your body and
environment]. This is the great law of life. You will find throughout all nature the law of action and reaction, of
rest and motion. These two must balance, then there will be h armony
and equilibrium. You are here to let the life principle flow t hrough
you rhythmically and harmoniously. The intake and the outgo must be
equal. The impression and the expression must be equal. All your
frustration is due to unful-filled desire. If you think negatively, destructively, and viciously, these tho ughts
generate destructive emotions which must be expressed and find a n
outlet. These emotions, being of a negative nature, are frequently expressed
as ulcers, heart trouble, tension, and anxieties. What is your idea or feeling about yourself now. Every part of your
being expresses that idea. Your vitality, body, fi-nancial sta tus,
 43  friends, and social status represent a perfect re-flectio n of the idea you
have of yourself. This is the real mean-ing of what is impressed in your sub conscious
mind, and which is expressed in all phases of your life. We injure ourselves by the negative ideas, which we enter- tain. How often have you wounded yourself by getting angry, fearful,
je