 M.D., Author
“Cybernetics” – Bragg fan for over 50 years
Conrad Hilton Thanks Bragg for His Long Life!
When the world ’s biggest hotel magnate Conrad
Hilton was all of 80 and lying on his deathbed, we
gave him a new lease on life by introducing him to
The Bragg Healthy Lifestyle. He followed our
instructions and discovered a whole new healthy,
vibrant lifestyle! He was soon healthy, happy and
fit, enjoying life! He even remarried at 88 years
young! He remained active in business (half days at
his office) to almost 100 years young! Mr. Hilton at
88 was quoted in a People Magazine interview as
saying, “I wouldn’ t be alive today if it wasn’ t for
the Braggs and their Bragg Healthy Lifestyle!”
With this magazine article was a photo of the
grateful hotel millionaire with his healthy lifestyle
teacher, Patricia Bragg.
Eternally Youthful – Bob Cummings
Bob Cummings – one of Broadway and Hollywood’ s talented early
successes, Bob also pioneered TV with his wholesome family series “My
Little Margie.” (Sadly now mostly crime and immoral shows!) He carefully
followed The Bragg Healthy Lifestyle from 18 when he was the toast of
Broadway. Bob was the singing and dancing Star of Ziegfeld ’s Folly “A
Pretty Girl Is Like a Melody.” At his mother ’s insistence, Bob attended a
Bragg Health Crusade in New York City’ s Times Square on his night off. It
changed his life! My father ’s message penetrated Bob’ s heart, soul and
mind, inspiring him to become a faithful Bragg follower. We are proud to
note that when Bob reached his 70s, he still retained youthful energy and
posture as a man in his 30s! You can too!
Wher e your focus goes, your ener gy and life goes!Jack, Patricia, Elaine LaLanne & Paul
We shall never know all the good that a simple smile can do.
LaLanne Thanks Bragg for Healthy, Long Life!
Jack says, “Bragg saved my life at age 15, when I
attended the Bragg Health and Fitness Crusade in
Oakland, California.” From that day on, Jack continued
to live The Bragg Healthy Lifestyle, inspiring millions to
health and fitness  with his TV show!Visit web:
jacklalanne.com
Another succes s story and example of
how attending one of our Bragg Health
Crusade lectures can change someone’ s life
with total health is found in a once-sickly 15
year old, now famous for the 35 year run of
his TV Jack LaLanne Exercise Show! Over 80 years ago Jack’ s mother
dragged her ailing son to a lecture being given by my healt h crusading
father. They arrived late, hall was packed, and they had to sit on the stage
close to Dad in front of 3,000 people. Jack LaLanne said:
“I had dropped out of school for over a year. I was a shut-in! I had
pimples and boils, and wore glasses. I was thin and so weak I had to
wear a back brace and couldn’ t participate in sports. I didn’ t want
anyone to see me. I was weak and sick. I used to have blinding
headaches every day and I couldn’t stand the pain. I wanted to get out
of this body I had. Paul Bragg told me I could be born again and be
healthy, strong and fit if I chang ed to The Bragg Healthy Lifest yle! He
asked me, ’Wha t do you eat for breakfast, lunch and dinner? ’ And I
told him, ’Cakes, pies, ice cream, and candy!’ He said, ’Jack, you are a
walking garbage can.’ That night I got down on my knees, by the side
of my bed, and I prayed. I didn’ t say, ’God, make me a Mr. America.’ I
said, ’God, please give me the will-power and intestinal fortitude to
refrain from eating unhealthy, lifeless foods when the urge comes over
me. Please give me strength to exercise when I don’t feel like it’. God
was good and inspir ed me to be str ong and healthy!”Jack LaLanne is Healthy, Youthful And Ageless
– You Can Be Too!
There hasn’t been a jelly donut in Jack’ s life since! LaLanne has
faithfully followed The Bragg Healthy Lifestyle since that night. Jack still
spreads the gospel of health and exercise through TV, and his great website
that has all the past history of his long successful life to 97½ years. This
happily married father of two celebrated  on his 70th birthday with a mile-
long swim towing 70 rowboats carrying 70 people to show his super
strength! Jack LaLanne remained strong, healthy and youthful during his
long fulfilled life, helping millions to health and fitness!
Toxic Poisons Cause Impotent Men, Frigid
Women, Shattered Marriages and Families!
No wonder divorce rates of “civilized” countries are staggering. Impotent
men and frigid women can’t hold up the loving physical end of marital
relationships! The majority of divorces in civilized countries are caused by
physical incompatibility. When toxic poisons get into the reproductive
glands of both male and fema le, serious problems arise! Sexual desires
diminish as more toxic chemicals build up in the body’ s delicate or gans.
There is no biological reason why men and women cannot retain their
sexual energies up to 90 and longer! There is a great deal of proof in the
world that this is true. One need only to look at the children that actors
Charlie Chaplin  and Tony Randall and artist Pablo Picasso fathered in their
70s and 80s for proof of the human machine’ s incredible, long-lasting
fertility! In fact, a male’ s fertilit y can last an entire lifetime! The only thing
that can happen to the reproductive organs of both the male and female is a
diseased condition caused by an unfortunate incident, accident or the
individual’ s ignorance of the importance of living a health y lifestyle.
Remember, we are punished by following bad habits of living, while we are
rewarded for following good ones!
Studies show that the average overweight American diets thr ee times a year in an effort to lose excess
weight, often going on expensive reducing programs, when all they have to follow is The Bragg
Healthy Lifestyle!You Will Enjoy The Internal Youthful
Cosmetics and Long-Lasting Health
As you progress ively eliminate the meat, sugars, fats and highly refined,
processed foods  from your diet and start eating more raw organic fruits,
vegetables, salad s, sprouts, fresh juices and whole grains, etc. you will soon
begin to notice your skin and muscle tone improving. This starts your
cleansing, healing and rejuvenation process! Also, try dry skin brushing
before your shower, pages 138-139. You are now on the road to eternal
youthfulness! Remember, fresh fruits and vegetables are the internal natural
cosmetics that reveal their wonder -working power by giving you healthy
skin that glows like fresh, healthy, polished apple s! (Remember – an
organic apple daily helps keep the doctor away.)
You have just begun to reap the many rewards of The Bragg Healthy
Lifestyle! First you eliminate your body’ s obstructing toxic poisons. Soon
your aches, pains and physical miseries will start to vanish! Then your
energy is lifted to a higher degree and you no longer suffer from excessive
fatigue. Yes, these changes will be life-changing and miraculous! Life is so
precious and you will be proud of the health improvements you are making.
You are now taking responsibil ity for your own health and fitness as the
captain of your life by steeri ng towards super health, happiness and
longevity! Don’ t delay – please start today!
Eat Plenty of Cabbage – The Miracle Cleanser & Healer
Cabbage (raw  & juiced ) has amazing miracle properties. It stimulates immune system, kills
bacteria, viruses, and heals ulcer s Stanfor d Study shows. Dr. James Balch in “Prescription for
Dietary Wellness ”, says your chances of contracting colon cancer can be reduced by 60% by
eating cabb age weekl y. Dr. Saxon-Graham states that those who never consumed cabbage were
three times  more likely to develop colon cancer. A Japanese study shows people who ate cabbage
had lowest  fatality rate from any cancer. Therapeutic benefits also attributed to cabbage in
relation to scurvy, gout, rheumatism (arthritis), eye diseases, asthma, pyorr hea, and gangr ene.
See Bragg Raw Vegetable Health Salad page 123 and 104. We love cabbage and also we make a
variety of sandwiches  wrapped in cabbage leaves instead of bread. These cabbage wraps are so
delicious!You Can Create a New Healthier You!
When you faithfully follow The Bragg Toxicless Diet, Body Purification
and Healing System, you will see some startling changes in the mirror.
When you start the elimination  process, occasionally you look wretched.
This sometimes happens during the cleansing-healing crisis, when the
greatest amount of toxic poisons are being flushed out of


fraction of the wonder drugs discovered to treat specic diseases
and remove specic pathogens or causative factors. The physicists,
on the other hand, perceived  the body as an atomic structure and
developed radiation technology for diagnosis and treatment. The X-
ray machine furthered diagnostic precision and inhibited the spread
of many cancers.
For their part, the engineers  perceived the body as a mechanical
structure composed of discrete parts. They invented surgical tools
and methods for removing and replacing faulty parts. The body as a
machine could be stopped, taken apart, repaired, and put back
together. Rema rkable develo pments in surgical technolog y enabled
doctors to do open-heart repair, skin grafts, appendectomy, cesarean
section, attachment of severed limbs, and bone setting. Theseinnovations contributed to the resolution of potentially devastating
health-care crises and constituted the wonders of modern medicine.
The Body As Machine
THE NARROWING  DEFINITION OF  DISEASEAnother fundamental shift occurred in the mid-1800s, when Louis
Pasteur located  the origin of disease outside the body, in the form of
germs. His analytic research isolated a particular prior cause,
triggering a given eect. The germ theory of disease postulated that
a single microorganism could produce specic symptoms of disease
in healthy organisms. This theory helped to explain epidemics and
plagues and to develop eective remedies against them.
However, this “doctrine of specic cause” became generally
invoked to explain all diseases. And because only the single cause
was sought, the multitude of contributing factors occurring
simultaneously in any given sick person were ignored. That the total
condition of the person profo undly aected his or her susceptibility
to a disease was excluded by this conceptual model.
For example, insulin was discovered when experimenters were
able to produce the high blood sugar symptoms of diabetes in
healthy animals by damaging the pancreas. According to the
doctrine of specic cause, it was then concluded that the cause of
diabetes was a deciency in the production of insulin by the
pancreas. This was a major lifesaving discovery of modern medicine.
As remarkable  as it was, however, the belief that insulin was a cure
prevented people from searc hing for the real basis of the disease,
the degenerative course of which remained unaltered.
The narrow view of specic cause has limited the scope and
eectiveness of modern medicine, which often equated the control
of symptoms with the cure of the disease. This belief in single cause
diverted medicine from an appreciation of the context and
complexity of human process from which degenerativ e diseases
emerged. Although many involved in health care are increasingly
aware that disease is not separable from the human life that cradles
it, the ideology of Western medicine does not accommodate this
insight. Referri ng to the “crisis in health care,” H. R. Holman, M.D.,
of Stanford University cites shortcomings and suggests the need for
philosophical and social remedies:Longevity has changed little, and the major illnesses such as
malignancy and cardiovascular disease remain
unimpeded.…  Illnesses disproportionately aect the poor,
major environmental and occupational causes of illnesses
receive little attention and less action  … clearly, there is a crisis
in health care, both in its eect upon health and in its
cost.…  Some medical outcomes are inadequate not because
appropriate technical interventions are lacking, but becau se our
conceptual thinking is inadequate. 6
Modern medicine directs its gaze through a microscope so that
detail is gained  at the expens e of a restricted visual eld. Specialists
look at smaller and smalle r fragments, gaining more and more
positive information in the form of descriptive data but losing a
sense of the integrity of the system as a whole. How did this medical
model gain exclusive ascendance in America?
NARROWING THE  INSTITUTION OF  MEDICINE
In the beginning of the century a survey of medical schools was
subsidized by the Carnegie and Rockefeller foundations. Its purpose
was to nd out which schools would be most interested in
promoting “scientic medic ine,” therefore promoting the newly
developing drug- and hospital-based technology industries. The
Flexner Report, issued in 1910 by the American Medical Association
following this survey, recommended that nancial support from the
foundations be awarded only to medical schools committed to
scientic research based on models developed in the nineteenth
century. All therapies not based on the Cartesian model were
considered unscientic and would therefore be disenfranchised.
Only 20 percent of the existi ng medical schools survived.  The other
80 percent adhered to the “vitalist doctrine,” which asserted that
“man assists, but nature heals.” Naturopathy, homeopathy, and
herbology were forced out of the mainstream and relegated to thestatus of folk medicine. They were ultimately driven under by lack
of funds and political harassment.
Formerly the majority of physicians were helpers, allies, and
comforters to people struggli ng with maladies in their daily life. The
new doctor became the exclusive source of specialized knowledge
and the heroic slayer of disease. Increasingly a delegation of
authority and power went to the doctor. Patients were educated to
believe that doctors alone knew what made them sick and that only
their technology or drugs could make them well.
As the depth and breadth of scientic information about the body
grew, both doctors and people lost faith in the capacity of the
human organism to heal itself. How could anyon e but an
enlightened and sophisticated engineer run such an awesomely
complex and vulnerable machine? This faith was withdrawn from
the body’s self-healing abilities and put into the hands of the
“experts”—the physicians.
OUTCOMES OF  THIS MEDICAL  MODEL
Medicine was not set up to advise people on how to stay or become
well. The doctor could only x what had broken down. He could
miraculously remove evil (tumors, infections, stones) with drugs and
surgery. He could manipulate  function (thyroid hormones, diuretics,
steroids) and replace worn parts (plastic hips and hearts). As a
heroic soldier he could wage a valiant short-term battle. He could
remove the “evil,” but there was no mechanism built into the system
to discern or promote the “good.” Medicine’s strengths  were the
source of its weakness. The research and clinical institutions of
medicine are still dened by the existing conceptual model and
more oriented toward intervention than prevention.
Furthermore, as doctors became the experts, they acquired a type
of power over their patients. Mastery of medicine became a
technically sophisticated and exclusive high priesthood. The
common person could not possibly gain access to and interpret the
data necessary to administer medical care. Even the medicalprofession itself diversied into more highly specialized elds: the
general practitioner who cared for a whole person was replaced by
the cardiologi st, who cared for the heart; the orthopedist, who
ministered to the bones; the neurologist for the nerves; the
oncologist for the cancer; the psychiatrist for the mind; and so on.
When power was taken from the person by the general
practitioner, and from the general practitioner by the specialist,
there was no longer one doctor who cared for the whole person and
knew her in the context of her total environment. The once intimate
relationship between helper and helped shifted to an impersonal one
between strang ers. Doctors lost knowledge of their patients as real
people.
This shift in the organization of medicine taught people to feel
that science knew more about them than they could ever know or
understand about themselves. People as patients began giving away
the responsibility to care for their own health. The phrase health-
care delivery system  sugges ts the doctor is like a mail carrier who can
deliver health at the doorstep. This situation is reminiscent of
Plato’s image of a “househo ld” in which the “master,” the mind,
knows but does not act and the “slave,” the body, acts but does not
know. Doctors  function as the master (mind) and patients as the
slave (body). Now divided, the body loses its intelligen ce and the
mind loses its power to actualize: not only is self-understanding
undermined, but possibilities  for action are limited as well. People
mistakenly feel that the power to cure comes from outside
themselves, administered by an alien intelligence.
This distortion of power often instigates an antagonistic
relationship between doctor s and patients. When doctors cannot
perform the heroic role and x the broken machine, they sometimes
blame the victim, judging patients guilty of not getting better.
Isolated, abandoned, underm ined, and invalidated, patients then
feel condemned to a circle of pain with no escape. Along  with their
physical pain, they are frustrated and angered by their feelings of
powerlessness. They then become quick to blame the doctor for
their problems, jumping into malpractice litigation. Suing for
malpractice becomes an act of revenge, an attempt on the part ofthe patient to gain power over the doctor, not a reclamation of true
self-power. The doctor is either a hero or villain—


 life, is not only subjected to the devitalizing
process of baking, but is infected with a germ that converts a
large amount of the nutritive value of the grain into carbon
dioxide poison.
The first step in nature's process of disintegration—that
is, the changing of matter back into its original elements, is
fermentation. When foods ferment in the stomach, it is
because too much has been eaten, or that combinations have
been put together, the chemical properties of which act with
violence, one upon the other. The stomach being unable to
dispose of the burden, nature, in her kindness, aids in its
disposition by an attempt at disintegration by fermentation or
decay.
From the standpoint of him who knows the Laws that
govern Health, it is indeed amazing to contemplate the means
men and women have employed  to harm themselves—to
shorten their lives—to change their mental condition from
happiness to unhappiness.
One of the quickest known methods for the
accomplishment of these ends is the use of fermented foods.
As an instrument for making disease, indigestion, irritation of
the mucous membranes, nervousness, and troubles of all sorts
in all the intestinal machinery, it is the most effective and
successful thing ever employed.
People seem not to be content with subjecting their foods
to a powerful heat and robbing them of their original
elements—devitalizing them, changing their life-giving
carbon into carbonic acid gas—changing the starch into
dextrine, etc. But to make sure they are thoroughly unfit for
use introduce yeast germs into dough and allow it to stand
over night in a nice, warm, comfortable place, so as to be
certain that the few germs will multiply themselves into
millions and billions more.
We do not wish to spoil the reader's appetite for
fermented bread; but since we are discussing the subject, let
us tell the truth about it. Bread rises when infected with the
yeast germ, because millions of these little worms have been
born and have died, and from their dead and decaying bodies
there arises a gas just as it does from the dead body of a hog,
or any other animal. This gas being confined in the dough,
expands, and the whole mass rises. It is at this particular point that it becomes fit for baking—fit for human food. Think of
it! It is at this point that it is supposed to be the proper
material out of which to make the best quality of flesh and
blood. It looks incredible, i ndeed, that such a process has
found favor all these years among a sane, sensible and
civilized people.
In reference to fermentation, Dr. E. P. Miller, an eminent
authority on the subject, writes: "Fermentation passes through
three different stages or processes. In the first one, yeast
fermentation converts starch and sugar into yeast germs, and
during the process carbon dioxide poison and alcohol are
developed.
"In the second, acetic fermentation changes the alcohol
and other substances containing it  into acetic acid or vinegar.
"The third stage is putrefaction, by which the
decomposition of food substances containing nitrogen, such
as albumen, gluten, casein, etc., takes place by being
converted into dead and putrid matter. Digestion is not
fermentation and the digestive fluids are not ferments, as has
long been supposed. Digestion is a physiological process, and
hence should not be considered as any part of the normal
digestive acts.
"Fermentation does not exist in any portion of the
alimentary canal under healthy conditions. The difference
between digestion and fermenta tion is the difference between
taking nutritive material, foods, and converting them into
living tissue, as takes place under the true digestive process,
or taking these nutritive materials, as is done by the yeast
germ, and starting them on the way to destruction,
putrefaction and death.
"One is a process by which nutritive material is used for
the support and maintenance of life. The other takes nutritious
material and converts it into death—starts it on the way to
corruption. The one is health-g iving and life-maintaining, the
other is disease-producing and death-dealing."
The process of fermenting bread is exactly the same as
that which is carried on in the vat for making beer, or through
which the grain passes in making whiskey and through which
fruit passes in making brandies and wines. It creates in the
human organism the same set of conditions that is created in
the production of nearly all intoxicating beverages; therefore,
what seems to be the natural appetite for intoxicants is a false
cry of perverted nature first created and set in motion by what
we are pleased to call the staff of life— fermented bread.
The temperance people would do well to go into their
laboratories and study causes instead of spending so much
nervo-mental force in dealing with effects. They would be
entitled to the profoundest respect of the thinking world if
they would solve the question of why people desire
intoxicants, instead of trying to close a few rum-shops by
calling on the police.
No man or woman who will live for six months on pure,
clean, uncooked foods can possibly keep alive an appetite for
stimulants or narcotics. From this rule there is absolutely no
variance. There can be no room in the human body, a body made of nature's unchanged foods, for such foreign elements
as tobacco and rum.
Note:—Fermented bread has come into  such general use and occupies
such an important position in modern cookery that we feel justified in
digressing in this one instance and gi ving a recipe for a pure, unfermented
wheat bread. See recipes.
CONDIMENTS.

THE use of condiments must have originated in the desire to
supply something that was missing in the taste of cooked
foods, and it is undoubtedly true that in the process of
cooking the nature of many food products becomes so
changed that they taste flat a nd insipid. For instance, a sweet
turnip is tasty and liked by many  in its raw state, but when it
is cooked it seems to need salt or something to give it flavor
and life.
In boiling or cooking in heated water the mineral
elements are dissolved and lost in the water which is thrown
away, and so we try to restore to them that which we have
destroyed. But our 'efforts are vain. No condiment has ever
been devised which would restore a lost flavor or the
elements that have been destroyed.
In the use of elementary foods all of this is avoided, and
the demand or desire for condiments is entirely overcome.
Many people go through the world and eat three meals a
day until they have marked off their three score years and ten,
and never know the real taste of the commonest article of
food. The use of condiments, the pouring of some mixed-up
mess of something over foods just before we eat them, in the
vain hope of making them better,  seems to be a sort of weird
superstition. It seems to have become a kind of unaccountable
insanity.
Of all the errors and stupid blunders that people have
made in their foolish effort to fix up foods, the condiment
habit has the least excuse for existence. Think of taking a
pure article of food and pouring over it a muddy colored
liquid that was made somewhere in Europe out of—well, here
we are compelled to call a halt. The imagination fails, and if it
did not, language would.
Most individuals in polite society are extremely careful
about their persons. Their dress must fit just so, it must be
made of certain choice material, the linen must be spotless,
the colors with which they  bedeck themselves must
harmonize. They are extremely careful about their
companionship. Their house must face a certain way and the
furnishings must be just right. They are very cautious about
what they say. They are very jealous of their opinions. They
select with much care their language. They will not venture
out in threatening weather. They restrict themselves in every
conceivable useless thing. They put the chain upon nearly all
their liberties, and try hard so metimes to manacle the liberty
of others.
But these same wise people will sit in a fashionable cafe
and dine upon an undrawn, cold-storage turkey that has been
a year dead, and pour over its ancient flesh a tar-colored fluid
that has been upon the shelf of  a grocer several years—until it
has reached that limit of delic ious decay suggested by the
green, slimy mildew in Roquefort cheese. All condiments, especially stock sauces and dressings,
vinegar, mustards, and such things, possess absolutely no
constructive property, but all of them possess to a very large
degree the elements of decay and destruction. The great
increase in stomach and intestinal  diseases referred to by the
best medical authorities in the country is very largely due to
the habit of using condiments.
The use of condiments is followed by two very
pronounced evils: First, they cause fermentation of foods, and
irritation of the mucous membranes of the stomach, which
excites a false appetite and causes overeating—the origin of a
great many stomach ills.
Second, they deprive the


organizational	energy	field	of	540	(Unconditional	Love).	It
is	a	common	observation	that	so	long	as	the	recovering	person	remains
within	the	influence	of	that	powerful	energy	field,	they	remain	sober,	and
when	they	decide	they	are	going	to	‘go	it	on	their	own’	and	leave	AA,	they
relapse	quickly.	Thus,	unless	a	participant’s	personal	level	of
consciousness	rises	to	540	or	above,	their	recovery	depends	on	the
spiritual	power	of	the	group	itself.	It	is	comparable	to	iron	filings	being
held	within	a	powerful	electromagnetic	field.
Q:	How	do	you	explain	the	miraculous?
A:	The	term	‘miraculous’	stems	from	the	Newtonian	paradigm,	which	is
limited	to	the	confines	of	logic	in	material	form	and	the	assumption	of
causality.	Miracles	are	only	comprehensible	from	the	nonlinear	domain.
When	spiritual	power	becomes	focused	on	faulty	perception,	it	is	replaced
by	vision	of	the	underlying	reality,	which	is	not	within	the	realm	of	logic.
					In	mankind’s	experience,	forgiveness	is	probably	the	most	frequent
trigger	of	this	phenomenon	because	it	brings	about	healing	and	the	return
of	positive	spiritual	attributes	such	as	love.	We	see	this	demonstrated
widely	by	the	veterans	of	World	War	II	and	subsequent	wars	where	former
fierce	enemies	have	long	since	forgiven	each	other,	and	their	hatred	has
been	replaced	by	respect	and	brotherhood.
Q:	Carl	Jung	introduced	the	concept	of	synchronicity.	Is	that	concept
now	more	understandable?
A:	The	consciousness	level	of	the	genius	of	Freud	calibrates	at	499	and	that	of
Jung	at	540.	Therefore,	Jung	could	see	and	comprehend	beyond	the
limitation	of	conventional	logic.	This	leap	in	consciousness	allowed	Jung
to	intuit	that	the	visible	is	subject	to	the	invisible	where	true	power	resides.
					Attractor	fields	in	consciousness	can	therefore	simultaneously	influence
multiple	events	that	are	widely	separated	to	observation	with	no	apparent
mechanism	or	purported	cause	to	explain	the	phenomenon.	Thissynchronicity	cannot	be	explained	within	the	linear	dimension.	To	those
who	have	evolved	past	consciousness	level	600,	the	miraculous	and
synchronicity	are	the	prevailing	patterns	of	life.	They	also	demonstrate	the
validity	of	the	often	spoken	characteristic	of	consciousness	that	“energy
follows	thought,”	or	that	“what	is	held	in	mind	tends	to	materialize.”
					With	this	understanding	as	a	basis,	the	usefulness	of	visualization	has
become	well	known.	Synchronicity	signifies	a	‘quantum’	correlation	but
not	a	causality.	The	correlation	is	a	pattern	in	the	unobservable	domain
that	simultaneously	manifests	in	an	apparently	divergent	time	and	place.
Thus,	thousands	of	iron	filings	can	be	affected	by	a	single	electromagnetic
field	in	which	a	slight	change	would	then	bring	about	simultaneous	shifts
in	observable	events.
					Spiritual	power	has	the	capacity	in	its	expression	as	consciousness	to
influence	a	great	multitude	of	individual	minds	and	therefore	events.	In
everyday	life,	although	sequences	are	ascribed	to	logic	and	intention,	in
truth,	everyone	realizes	that	they	come	about	as	a	result	of	the	intangibles
of	attitude,	viewpoint,	sentiment,	appeal,	and	inspiration.
					Life	as	we	observe	and	experience	it,	is	the	result	of	the	intangibles	in
the	invisible	domain	finding	arrangement	and	form	to	facilitate	intention
as	well	as	attraction	and	aversion.	It	is	not	the	tangibles	but	what	they
mean	to	us	that	determine	the	quality	of	life.
					Happily,	a	loving	thought	is	enormously	more	powerful	than	a	negative
one.	Were	it	not	so,	there	would	be	no	one	left	on	this	planet	to	tell	the
tale.Section	Five
Appendices
A:	Calibration	of	the	Truth	of	the	Chapters
B:	Map	of	the	Scale	of	Consciousness
C:	How	to	Calibrate	the	Levels	of	Consciousness
D:	References
About	the	AuthorAPPENDIX	A
CALIBRATION	OF	LEVELS	OF	TRUTH	OF	THE
CHAPTERS
Section	One	The	Presence	of	God
Chapter	1		The	Presence
Chapter	2		Resumption	of	Earthly	Life
Section	Two	The	Spiritual	Process
Chapter	3		The	Nature	of	the	Quest
Chapter	4		The	Basics
Chapter	5		Circumventing	the	Ego
Chapter	6		The	Resolution	of	the	Ego
Section	Three	The	Pathway	of	Consciousness
Chapter	7		The	Mind
Chapter	8		Beyond	Causality
Chapter	9		Advanced	Awareness
Chapter	10	The	Nature	of	God
Section	Four	Discussions	and	Lectures
Chapter	11		Along	the	Pathway
Chapter	12		The	Search	for	Truth
Chapter	13		Explanations
Chapter	14		Body	and	Society
Chapter	15		Clarifications
Chapter	16		Karma,	Guru,	and	Sage
Chapter	17		Dialogues
Chapter	18		Truth	and	Error
Chapter	19		Commentaries	and	Examples
Chapter	20		Duality	vs.	Nonduality
Chapter	21		Creation	and	Evolution
The	Book
The	Eye	of	the	I
980.0APPENDIX	B
MAP	OF	THE	SCALE	OF	CONSCIOUSNESS
®
APPENDIX	C
HOW	TO	CALIBRATE	THE	LEVELS	OF	CONSCIOUSNESS
General	Information
The	energy	field	of	consciousness	is	infinite	in	dimension.	Specific	levels
correlate	with	human	consciousness,	and	these	have	been	calibrated	from	“1”
to	“1,000.”	(See
Appendix	B
:	Map	of	the	Scale	of	Consciousness.)	These
energy	fields	reflect	and	dominate	human	consciousness.
Everything	in	the	universe	radiates	a	specific	frequency	or	minute	energy
field	that	remains	in	the	field	of	consciousness	permanently.	Thus,	every
person	or	being	whoever	lived	and	anything	about	them,	including	any	event,
thought,	deed,	feeling,	or	attitude,	is	recorded	forever	and	can	be	retrieved	at
any	time	in	the	present	or	the	future.
Technique
The	muscle-testing	response	is	a	simple	“yes”	or	“not	yes”	(no)	response
to	a	specific	stimulus.	It	is	usually	done	by	the	subject’s	holding	out	an
extended	arm	and	the	tester	pressing	down	on	the	wrist	of	the	extended	arm,
using	two	fingers	and	light	pressure.	Usually	the	subject	holds	a	substance	to
be	tested	over	their	solar	plexus	with	the	other	hand.	The	tester	says	to	the	test
subject,	“Resist,”	and	if	the	substance	being	tested	is	beneficial	to	the	subject,
the	arm	will	be	strong.	If	it	is	not	beneficial	or	has	an	adverse	effect,	the	arm
will	go	weak.	The	response	is
very	quick	and	brief.
It	is	important	to	note	that	the	intention,	as	well	as	both	the	tester	and
the	one	being	tested,	must	calibrate	over	200	in	order	to	obtain	accurate
responses.
The	higher	the	levels	of	consciousness	of	the	test	team,	the	more	accurate
are	the	results.	The	best	attitude	is	one	of	clinical	detachment,	posing	a
statement	with	the	prefix	statement,	“In	the	name	of	the	highest	good,
_______	calibrates	as	true.	Over	100.	Over	200,”	etc.	The	contextualization
“in	the	highest	good”	increases	accuracy	because	it	transcends


, lock your anal sphincter
muscles and pull your chin down onto your chest in a chin lock. These
two movements prevent the energy from escaping the abdominal
chamber and help to further energize the energy as it activates the
sexual glands. Also, when you hold your breath, the blood vessels
tend to constrict, thus raising the blood pressure. The chin lock helps
to reverse this process and restore an equilibrium to the body.
5. With your breath held, and the anal and chin locks in place, begin
to feel the energy in the stove cauldron (abdomen) beginning to rise
upward along the back of the spinal column or Tu-Mo meridian.
6. As the ener gy travels upward, it moves through the seven houses
(glands) in succession, entering first into the sexual glands where it
makes a spiraling circular movement, and then passes upward and
through the remaining six houses in similar wheel-like movements
(see figure 103). The wheel rotations at each house serve to energize
the house in which it occurs, as well as transform the energy into a
higher order to be received by the next house. In this fashion each of
the glands serves as transformer and generator for the energy of the
body.
b.
Figures 103a and 103b. Small Heavenly Cycle Sitting Pose.
202 Immortal Breat hing: Small and Large Heavenl y Cycles
7. When the energy reaches the level of the pineal gland, allow it to
circulate there for a moment, and then release the anal and chin locks
and slowly exhale the breath.
8. Begin the Small Heavenly Cycle again.
NOTE: At first you will want to hold the breath only for seven
seconds, one second for each gland. As you become proficient in the
breathing, hold the breath for longer periods of time. As the breath is
held for longer periods, begin to make two or more loops around the
houses for each period during which the breath is held. So the
sequence would become : inhale the air into the abdomen through the
Jen-Mo meridian; hold the breath and lock the chin and anal muscles;
pass the energy up and through the Tu-Mo meridian into the sexual
glands, adrenals, pancreas, thymus, thyroid, pituitary, and pineal
glands, then back down the Jen-Mo, and so on until there is the need
to exhale the breath. With practice the breath can be held for several
minutes to several hours without feeling the need to breathe. When
the seven houses have been sufficiently energized, the need to breathe
disappears and one functions in a breathless state of immortality.
LARGE HEAVENLY CYCLE
The Large Heavenly Cycle, like the Small Heavenly Cycle, utilizes the
breath and the seven basic houses (glands) of the body. The difference
between the two techniques is that the Large Heavenly Cycle allows the
energy to travel down the meridians of the legs and arms in addition to the
central axial chamber of the body.
I. Begin in a seated po sition with the spine and head held erect.
2. Inhale the breath and allow it to pass through the Jen-Mo meridian
in the front of the body to the abdominal cauldron (stove) where it will
be fired up and energized.
3. After a full inhalation, perfonn the chin and anal lock, hold the
breath, and allow the energy to circulate through the seven houses as
described in the Small Heavenly Cycle.
203 Immor tal Breat hing: Small and Large Heavenl y Cycles
4. When the energy has reached the pineal gland, allow it to descend
again down the Jen-Mo meridian into the legs through the stomach,
bladder, and gallbladder meridia ns which lie along the outside of the
legs.
5. When the energy has reached your toes, bring it back up your legs
through the spleen-pancreas, kidney, and liver meridians which lie
along the inside of the legs.
6. Circula te the energy back up the spine along the Tu-Mo meridian
and then allow it to descend down the arms through the lung, heart,
and Heart Constrictor meridians which lie along the inside of each
arm.
7. When the energy has reached the finger tips, allow the energy to
pass back up the arms through the large intestine, small intestine, and
Triple Heater meridians and bri ng it back into the Jen-Mo meridian
and down to the abdominal cauldron.
8. This completes one Large Heavenly Cycle. You may now exhale
the breath or continue to perform the brea thing cycle until you feel the
need to exhale the breath.
NOTE: At the beginning of your practice, hold your breath for seven
seconds while feeling the energy around your body. With increased
proficiency, increase the time to five minutes or more and perform as
many rotations of the large cycle as possible, always ending the
breath with the energy in the abdominal cauldron.
You may eventual ly reach the point where there is no need felt to inha le
or exhale. It is at this level that the cells of the body have been transmut ed
through an alchemical process to where they are able to exist only on the
energy which circulates throughout the universe, rather than on the grosser
need for oxygen which is presently felt. It is at this point that the • 'normal''
laws of time and space no longer bind the individual to this body or earth,
and one has entered into the eternal nature of the universe.
204 PART IV
GANEW:
FINDING PROBLEM S,
SOLVING PROBLEMS 9
Taoist Healing
Prescriptions
The Internal Exercises may be divided into four distinct categor ies: I)
general and regular health maintenance exercises; 2) specific healing
exercises for individual organs or parts of the body ; 3) breath ing exercises ;
and 4) meditative and contemplative techniques. In ad dition, there are
healing prescriptions which combin e several of the Internal Exercise tech
niques and are used when treating a specific disease or ailment.
The general health maintenan ce exer cises are to be prac ticed on a daily
basis for a minimum of three months.Then one should continue to practice
the Deer, Crane, and Turtle daily, and use the other exer cises on a schedule
of alternate days or weeks so as to build the body to its max imum level of
health. After about three months one should be able to feel the flow of
energy in the body as one practices these exer cises. When one can perceive
this subtle flow of energy or life force (Chi) within the body, then it will be
time to begin practic ing the Mer idia n Meditation techn iques. To properly
learn the contemplative exer cises takes between one and ten years. Taoist Healing Prescri ptions
Develop patience in your practice and you will escape''Disintegration into
Evil'' and be rewarded generously. Practicing the Taoist Internal Exercises
is like venturing into a dark cave and discovering a treasure which has been
lying there for years awaiting its discovery. Upon returning to the sunlight,
that treasure will sparkle magnificently. The treasure is your health and the
Taoists feel that perfect health is our birthright.
You may find from time to time that you will go through periods when
you are unable to perform your exercises (because of location, family
crisis, etc.) If you have become genuinely interested and are able to see the
benefits you will have accrued from doing the Internal Exer cises up to that
point, have faith that you will return and begin again where you left off.
The Internal Exercise system is to be practiced throughout your lifetime.
Therefore, minor periods when one does not practice them will be insignifi
cant if one follows them for the bulk of one's lifetime.
The constitutions of some people upon beginning the Internal Exercises
may be very weak, or there may be chronic problems which have been
developing over the years. Even if one practices the exercises, whether
because of poor diet or an excess of stress in one's daily life or through
injury, one may acquire diseases or problems of health, such as heart
disease, obesity, or lower back pain. Included in the system of Internal
Exercises, therefore, are techniques designed to deal with specific prob
lems of the body. These are prescribed on an individual level, and are to be
practiced until the disease, pain, or problem disappears entirely. They are
to be practiced in conjunction with the other general health maintenance
exerc1ses.
Included in this chapter are also healing prescriptions or combinations of
several Internal Exercises which, when practiced together, aid the natural
healing processes in certain states of discomfort or disease, such as mi
graine headaches, high blood pressure, or hemorrhoids.
General Health Maintenance Schedule
Upon w aking in the morn ing:
Toe Wiggling and Body Stret chin g
Internal Organ Relaxation
Head Rubbing Exerc ise
Eye Exerc ises
Nose Exercise
Beating the Heavenly Drum
208 Taoist Healing Prescri ptions
Mouth Exercis es
Face Rubbing Exerc ise
Kidney Exercis e


 can choose to turn it into a healing crisis by supporting the body mentally and
nutritionally or we can choose to suppress the acute condition and return to a chronic degenerative condition.
Therefore, anything that suppresse s an acute inﬂammation prevents healing of the affected area. This includes not only anti-
inﬂammatory drugs and remedies, but also strong alkalisers that reduce the release of histamine. The pain and heat in the inﬂamed
area is the price we have to pay for it being healed.
However, anti-inﬂammatory agents and alkalisers have their place to ease the discomfort of a chronic inﬂammation until the body has
been nutritionally and mentally prepared for a healing reaction. Furthermore, the symptoms during a reaction may either be too
severe or come at an inopportune time. Then you can lessen or temporarily stop them by adding cooked food to a raw food cleansing
diet or by alkalising the body and using anti-inﬂammatory remedies.
Usually we can select a suitable time for a healing crisis by starting a strict cleanse on raw food only, especially fresh vegetable juices
or fruit, possibly also vegetable salad s. A fruit cleanse is more suitable for insensitive individuals and vegetables are much better with
an over-acid and sensitive body.
One of the main factors reducing the severity of any symptoms is a clean bowel, regardless whether the reaction was triggered
deliberately or involuntarily. The easiest way to do this is by taking a tablespoon of Epsom salts (more or less according to bowel
reaction) in water at bedtime or on rising. If no solid food is used then take a teaspoon of psyllium hulls several times daily in a glass
of unchloriated water. Too little water can cause constipation.
Another way to ease or shorten a reaction is press-point therapy: strongly press into tender points on the feet and body related to
problem areas until the points lose their tenderness. This may take hours or days with some key points. You can further support your
body with light, enjoyable outdoors activity. Also prayer and meditation or guided imagery are recommended.
As you can see, there is no simple path to completely avoid health-related suffering. We can only choose in which way we want to
suffer. We can either deliberately and cheerfully endure the unpleasantness of repeated healing crises with the promise of better
health to follow, or we can expect to suffer involuntarily and in an uncontrolled way from chronic-degenerative diseases as we get
older. The choice is ours.
Disclaimer: The aim of this web site is to provide information on using natural healing methods to aid in the treatment of illness and health improvement.
The author cannot accept any legal responsibility for any problem arising from experimenting with these methods. For any serious disease,
or if you are unsure about a particular course of action, seek the help of a competent health professional.
© Copyright W alter Last & Austpac Productions. All Rights Reserved. | W eb Design by Austpac.10/30/24, 8:16 AM Health-Science-Spirit - The Healing Crisis
https://health-science-spirit.com/Healing_the_Body/Healing-Crisis.html 3/3<|eot_id|><|begin_of_text|>OceanofPDF.comOceanofPDF.comOTHER HA Y HOUSE PRODUCTS BY DR. W AYNE W. DYER
BOOKS
Being in Balance
Change Y our Thoughts—Change Y our Life
Don’ t Die with Y our Music Still in Y ou (with Serena J. Dyer) (available June
2013)
Everyday W isdom
Everyday W isdom for Success
Excuses Begone!
Getting in the Gap  (book-with-CD)
I Am  (children’ s book with Kristina T racy)
Incredible Y ou! (children’ s book with Kristina T racy)
Inspiration
The Invisible For ce
It’s Not What Y ou’ve Got!  (children’ s book with Kristina T racy)
Living the W isdom of the T ao
My Gr eatest T eacher  (with L ynn Lauber)
No Excuses!  (children’ s book with Kristina T racy)
The Power of Intention
The Power of Intention  gift edition
A Promise Is a Pr omise
The Shift
Staying on the Path
10 Secr ets for Success and Inner Peace
Unstoppable Me!  (children’ s book with Kristina T racy)
Your Ultimate Calling
AUDIO/CD PROGRAMS
Advancing Y our Spirit  (with Marianne W illiamson)
Applying the 10 Secr ets for Success and Inner Peace
The Car oline Myss & W ayne Dyer Seminar
Change Y our Thoughts—Change Y our Life  (unabridged audio book)
Change Y our Thoughts Meditation  Everyday W isdom  (audio book)
Excuses Begone!  (available as an audio book and a lecture)
How to Get What Y ou Really, Really, Really, Really W ant
I AM W ishes Fulfilled Meditation  (with James T wyman)
Inspiration  (abridged 4-CD set)
Inspirational Thoughts
Making the Shift  (6-CD set)
Making Y our Thoughts W ork for Y ou (with Byron Katie)
Meditations for Manifesting
101 W ays to T ransform Y our Life  (audio book)
The Power of Intention  (abridged 4-CD set)
A Promise Is a Pr omise  (audio book)
Secrets of Manifesting
The Secr ets of the Power of Intention  (6-CD set)
10 Secr ets for Success and Inner Peace
There Is a Spiritual Solution to Every Pr oblem
The W ayne Dyer Audio Collection/CD Collection
Wishes Fulfilled  (unabridged audio book)
Your Journey to Enlightenment  (6-tape program)
DVDs
Change Y our Thoughts—Change Y our Life
Excuses Begone!
Experiencing the Miraculous
Inspiration
My Gr eatest T eacher  (a film with bonus material featuring W ayne)
The Power of Intention
The Shift, the movie  (available as a 1-DVD program and an expanded 2-
DVD set)
10 Secr ets for Success and Inner Peace
There’s a Spiritual Solution to Every Pr oblem
Wishes Fulfilled
MISCELLANEOUS
Change Y our Thoughts—Change Y our Life Perpetual Flip Calendar
Everyday W isdom Perpetual Flip Calendar  Inner Peace Car ds
Inspiration Perpetual Flip Calendar
The Power of Intention Car ds
The Power of Intention Perpetual Flip Calendar
The Shift Box Set  (includes The Shift  DVD and The Shift  tradepaper book)
10 Secr ets for Success and Inner Peace Car ds
10 Secr ets for Success and Inner Peace  gift products: Notecar ds, Candle,
and Journal
All of the above are available at your
local bookstore, or may be ordered by visiting:
Hay House USA: www.hayhouse.com®
Hay House Australia: www.hayhouse.com.au
Hay House UK: www.hayhouse.co.uk
Hay House South Africa: www.hayhouse.co.za
Hay House India: www.hayhouse.co.in
OceanofPDF.comOceanofPDF.comCopyright © 2012 by W ayne W. Dyer
Published and distributed in the United States by: Hay House, Inc.:
www.hayhouse.com® • Published and distributed in Australia by: Hay
House Australia Pty. Ltd.: www.hayhouse.com.au  • Published and
distributed in the United Kingdom by: Hay House UK, Ltd.:
www.hayhouse.co.uk  • Published and distributed in the Republic of South
Africa by:  Hay House SA (Pty), Ltd.: www.hayhouse.co.za  • Distributed in
Canada by: Raincoast: www.raincoast.com  • Published in India by: Hay
House Publishers India: www.hayhouse.co.in
Wayne Dyer ’s editor:  Joanna Pyle
Cover design:  Amy Rose Grigoriou • Interior design:  Tricia Breidenthal
Interior photos:  Courtesy of the author, except where noted
Margaret Runyo n Castaneda’ s poem on p.119 is reprinted with permission
by C.J. Castaneda.
All rights reserved. No part of this book may be reproduced by any
mechanical, photographic, or electronic process, or in the form of a
phonographic recording; nor may it be stored in a retrie val system,
transmitted, or otherwise be copied for public or private use—ot her than for
“fair use” as brief quotations embodied in articles and reviews—without
prior written permission of the publisher.
The author of this book does not dispense medical advice or prescribe the
use of any technique as a form  of treatment for physical, emotional, or
medical problem s without the advice of a physician, either directly or
indirectly. The intent of the author is only to offer information of a general
nature to help you in your quest for emotional and spiritual well-being. In
the event you use any of the information in this book for yourse lf, which is
your constitutional right, the author and the publisher assume no
responsibility for your actions.
Library of Congr ess Cataloging-in-Publication Data
Dyer, Wayne W.Wishes fulfilled  : mastering the art of manifesting / Wayne


	reviewer	in	connection	with	a	review.

Published	by:	Ulysses	Press
P.O.	Box	3440
Berkeley,	CA	94703
www.ulyssespress.com

eISBN	:	978-1-569-75294-4

Distributed	by	Publishers	Group	West

NOTE	TO	READERS
This	book	has	been	written	and	published	strictly	for	informational	and	educational	purposes	only.	It	is	not	intended	to
serve	as	medical	advice	or	to	be	any	form	of	medical	treatment.	You	should	always	consult	with	your	physician	before
altering	or	changing	any	aspect	of	your	medical	treatment.	Do	not	stop	or	change	any	prescription	medications	without
the	guidance	and	advice	of	your	physician.	Any	use	of	the	information	in	this	book	is	made	on	the	reader’s	good
judgment	and	is	the	reader’s	sole	responsibility.	This	book	is	not	intended	to	diagnose	or	treat	any	medical	condition	and
is	not	a	substitute	for	a	physician.<|eot_id|><|begin_of_text|>THE WORLD OF FEELINGS AND EMOTIONS
by Walter Last
Happiness, joy and love are not caused by events, but by our attitude.
We can learn to choose how we want to feel. Why not choose love and joy?
We all would like to live a happy, healthy and fulﬁlled life, yet few seem to be able to do just that. Why must we have so much
suffering, failures and disappointments? We just want to be secure in a loving relationship and a satisfying job with a good income
and enjoy ourselves.
Instead, our relationships turn sour all too soon, we have a job that we do not like or we do not have one at all, there is never enough
money and generally there is not much joy to be found anywhere. As a result we feel resentment, hopelessness, depression, perhaps
also anger and hatred. Where and why did it all go wrong?
I believe that there is a way out of this depressing jungle of negativity and disappointments. I actually believe that we can make a
decision to have a happy, fulﬁlled life and then really do it. What I cannot promise is that it will be easy. It needs either willpower and
determination or the help of good friends. But you have nothing to lose by trying and each step in the right direction is likely to bring
some reward.
We can be happy or at least accepti ng in adversity and unhappy when we seem to have everything. What decides how we will react
and how we will feel inside? It is no secret to psychologists that we are programmed since earliest childhood by everything that went
on around us, but especially by the way our parents talked to us and to each other, by the way they felt and reacted and by the
interactions with our siblings. W e became programmed by observing and imitating our role models.
If we were lucky and grew up in a happy and loving family, we probably  have an inner program that makes it easy for us to lead a
happy life in a loving relationship. If, on the other hand, there was much worry, anger, resentment and other negativity in our
childhood, chances are that we will have a hard time being happy and loving as adults. That probably applies to most of us; we are
victims of negative programming, during childhood.
If we really want to change, there is only one thing to do: we must change our subconscious programming from a negative outlook on
life to a positive one. Unfortunately, we cannot simply decide that from now on we will be happy and loving. Such conscious decisions
on their own have little inﬂuence on our subconscious programming. In fact, if there is a conﬂict between our subconscious
programming and our conscious will, the subconscious will always win.
Therefore, we must be clever and beat the subconscious at its own game. We must throw the old program out and devise a new one
that allows us to be as we really want to be. However, it is not sufﬁcient just to work with our feelings and emotions because these do
not arise out of a vacuum. Our emotions are conditioned by our beliefs. We react more to our beliefs than to facts or anything else.
Therefore, we must adopt an appropriate belief system.
Where do we ﬁnd the beliefs we want? It is not sufﬁcient trying to believe that we will be happy ever after. Our proposed new beliefs
must be believable to be acceptable to both, our conscious and our subconscious mind. It must be something that gives meaning to
our life that makes sense of it all. Meaning is the opposite to the inner emptiness that many of us try to ﬁll with pleasure seeking and
power games, causing so much emotional trouble in the end and depression if we fail. My solution is a spiritual philosophy of life that
turns emptiness into meaning.
In addition, there is also a strong inﬂuence of physical factors on our emotional life, such as nutrition and tense muscle structures.
Therefore, in order to heal our emotions properly, we must work on all four levels of our being, the biological, the emotional,
the mental and the spiritual level.
OUR LOST FEELINGS
With our feelings and emotions we experience ourselves in this world. They are the driving force, the power, and the motor of our life.
Without feelings and emotions we would be like robots, a computer operating a body with the help of electric signals.
It is the feelings and emotions, our likes and dislikes, that give our life meaning,  that make us happy or unhappy, fulﬁlled or
dissatisﬁed and that to a large degree decide our course of action and even our health. Diseases not only make us feel unwell, but
negative and suppressed emotions and feelings are a major contributing factor in causing our diseases.
Home About Diseases Healing the Body Healing Foods Healing the Mind Healing the Emotions Energies Science & Spirituality Spirituality Contact10/30/24, 2:59 PM Health-Science-Spirit - The World of Feelings & Emotions
https://health-science-spirit.com/Healing_Our_Emotions/The-World-of-Feelings-Emotions.html 1/7When we are young, we are full of feelings and emotions, we experience them strongly, we are sensitive and react immediately and
directly to our social and physical environment. When we are old, our emotions are only a distant memory and even our feelings are
greatly diminished, pain is often the only feeling left.
More and more we do act like a robot with compulsive habits and live only in our head, using our body just to carry our brain around.
What happened in between, why and how did we lose our feelings and emotions, our sensitivity?
Many scientists at present are so divorced from their feelings and emotio ns that they actually believe that these originate in the brain,
just like a form of thoughts. They come to this conclusion because they do not feel the actual energy of anger in their body or the love
in their heart. They just think anger or think love in the brain and act accordingly without really feeling anything or their feelings are
only weak and dif fuse.
Feelings provide us with the greatest pleasures in life, but also with the greatest suffering. Suffering actually is the key word for our
loss of feeling with advancing age. We do not want to suffer, so we inten tionally diminish our feelings in order to diminish the amount
of emotional pain that we do feel. As an unintended side ef fect this also reduces the amount of pleasure that we can feel.
Hand in hand with our reduced overall feelings goes also a reduced enjoyment of life, reduced vitality and an increased susceptibility
to chronic degenerative diseases. A high price to pay for reducing the suffering that we might feel. In fact, we have exchanged bouts
of intense short-term suf fering for more low-key long-term suf fering.
In this chapter we will look more closely at the mechanism that causes us to lose so much of our feeling and the price we have to pay
for this.
SOME DEFINITIONS
You may be somewhat confused about the difference between feelings  and emotions and dictionaries are of not much help either.
Therefore, I like to deﬁne the terms commonly associated with the world of feelings as they are used in this book.
'Feelings'  in a general sense, are what we may feel in any part of our body. These may be simple body sensations, such as hot or
cold, pain, a touch or else they may be feelings associated with emotions, such as love or hate, joy or anger.
Feelings generated by mechanical or chemical means, commonly from the outside will be called 'body sensations'or simply
'sensations'.
'Emotions ', on the other hand, are feelings or reactions about someone or something, and usually involving our ego. We are angry
about someone, afraid of something, in love with someone. These emotions may be directly felt in the body or we may just react
strongly with thoughts or verbal displays originating from our head.
This means, we may have a strong reaction without actually being aware of a feeling in the body. We may even smash something in
anger without feeling the energy of the anger itself in our body. I call this 'cold anger', a strong emotion without feeling.
A 'feeling'  is the inner body experience that we have if we can directly feel the energy associated with an emotion. However, we may
also deliberately produce feelings as in meditation and feel and radiate


 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; leave the
situation or accept it. All else is madness.
Ordinary uncon sciousness is always linked in some way with denial of
the Now. The Now, of course, also implies the here. Are you resisting
your her e and now? Some peo ple would always rather be somewhere
else. Their “here” is never good  enough. Through self-observation, find
out if that is the case in your life. Wherever you are, be there totally. If
you find your here and now intolerable and it makes you unhappy, you
have thr ee options: remove yourself from the situation, change it, or
accept it  totally. If you want to take responsibility for your life, you must
choose one of those three options, and you must choose no w. Then
accept the consequences. No excuses. No negativity. No psychic
pollution. Keep your inner space clear.
If you take any action — leavin g or changing your situation —  drop the
negativity first, if at all possible. Action arising out of insight i nto what
is required is more ef fective than action arising out of negativity.
Any act ion is often better than no action, especially if you h ave been
stuck in  an unhappy situation for a long time. If it is a mistake, at least
you learn something, in which  case it’ s no longer a mistake. If you
remain stuck, you learn nothing. Is fear preventing you from taking
action? Acknowledge the fear, watch it, take your attention in to it, be
fully present with it. Doing so cuts the link between the fear and your
thinking. Don’ t let the fear rise up into your mind. U se the power  of the
Now. Fear cannot prevail against it.
If there is truly nothing that you can do to change your here and now, and
you can’ t remove yourself from  the situation, then accept your here and
now totally by d ropping all inner resistance. The false, unhappy  self that
loves feeling miserable, resentful, or sorry for itself can then no longersurvive. This is called surrender. Surrender is not weakness. There is
great st rength in it. Only a surrendered person has spiritua l power.
Through surrend er, you will be free internally of the situation. Y ou may
then fin d that the situation changes without any ef fort on your part. In
any case, you are free.
Or is there som ething that you “should” be doing but are not doing it?
Get up and do it now. Alternatively, completely accept your inactivity,
laziness, or passivity at this mo ment, if that is your choice. Go into it
fully. Enjoy it. Be as lazy or inactive as you can. If you go into it fully
and con sciously, you will soon come out of it. Or maybe yo u won’ t.
Either way, there is no inner conflict, no resistance, no negativity.
Are you  stressed? Are you so busy getting to the future that the present is
reduced to a means of getting there? Stress is caused by being “here” but
wanting to be “ there,” or being in the present but wanting to be in the
future. I t’ s a split that tears you apart inside. T o create and live with such
an i nner split is insane. The fact that everyone else is doing it doesn’ t
make it any less insane. If you have to, you can move fast, wor k fast, or
even run, without projecting yourself into the future and without
resisting the present. As you mo ve, work, run — do it totally. E njoy the
flow of ener gy, the high ener gy of that moment. Now you are n o longer
stressed, no longer splitting y ourself in two. Just moving, running,
working — and enjoying it. Or y ou can drop the whole thing and sit on a
park ben ch. But when you do, w atch your mind. It may say: “Y ou should
be working. Y ou are wasting time.” Observe the mind. Smile at it.
Does the past ta ke up a great deal of your attention? Do you fr equently
talk and  think about it, either po sitively or negatively? The great things
that you have achieved, your adventures or experiences, or your victim
story an d the dreadful things tha t were done to you, or maybe what you
did to someone else? Are your thought processes creating guilt, pride,
resentment, anger, regret, or self-pity? Then you are not only reinforcing
a false sense of self but also helping to accelerate your body’ s aging
process by creating an accumulation of past in your psyche. V erify this
for y ourself by o bserving those around you who have a strong tendency
to hold on to the past.
Die to the past every moment. Y ou don’ t need it. Only refer to it when it
is ab solutely relevant to the present. Feel the power of this mo ment andthe fullness of Being. Feel your presence.

Are you worried? Do you ha ve many “what if” thoughts? Y ou are
identified with your mind, which is projecting itself into an imaginary
future si tuation a nd creating fear. There is no way that you can cope with
such a situation,  because it does n’ t exist. It’ s a mental phantom.  Y ou can
stop this health-and life-corroding insanity simply by acknowledging the
present moment. Become aware of your breathing. Feel the air flowing
in an d out of your body. Feel y our inner ener gy field. All that you ever
have to deal wi th, cope with, in real life — as opposed to imaginary
mind projections — is this moment. A sk yourself w hat “problem”  you
have rig ht now, not next year, to morrow, or five minutes from no w. What
is w rong with th is moment? Y ou can always cope with the Now, but you
can never cope with the future — nor do you have to. The answer, the
strength, the right action or the resource will be there when you  need it,
not before, not after.
“One da y I’ll make it.” Is your g oal taking up so much of your attention
that you  reduce the present mom ent to a means to an end? Is it taking the
joy out of your doing? Are you  waiting to start living? If you develop
such a mind pat tern, no matter what you achieve or get, the pre sent will
never be  good enough; the future will always seem better. A perfect
recipe for permanent dissatisfaction and nonfulfillment, don’ t you agree?
Are you a habitual “waiter”? How much of your life do you spend
waiting? What I call “small-sca le waiting” is waiting in line at the post
of fice, in a traf fic jam, at the airport, or waiting for someone to arrive, to
finish w ork, and so on. “Lar ge-scale waiting” is waiting for the next
vacation, for a better job, for the children to grow up, for a truly
meaningful relat ionship, for success, to make money, to be imp ortant, to
become enlightened. It is not un common for people to spend the ir whole
life waiting to start living.W aiting is a state of mind. Basically, it means that you want the future;
you don ’ t want the present. Y ou don’ t want what you’ve got, and you
want w hat you haven’ t got. W ith every kind of waiting, you
unconsciously c reate inner conflict between your here and no w, where
you don ’ t want to be, and the projected future, where you wa nt to be.
This greatly reduces the quality of your life by making you lose the
present.
There is nothing wrong with striving to improve your life situation. Y ou
can imp rove you r life situation, but you cannot improve your life. Life is
primary. Life is your deepest inner Being. It is already whole, complete,
perfect. Y our life situation co nsists of your circumstances and your
experiences. Th ere is nothing wrong with setting goals and st riving to
achieve things. The mistake lies  in using it as a substitute for the feeling
of life, for Bein g. The only poin t of access for that is the Now. Y ou are
then like an


 tops, 1
large potato, 1 carrot, 4 red cabb age leaves, 2 bay leaves, 3 cups water, and
2 tomatoes.
Run all the vegetables through your grinder and add the water and bay
leaves.
Cook for 30 minutes on low heat.
Serve with a dab of nonfat yogurt.
Beets
Bake or boil beets in their jackets.
Glazed BeetsYN (serves 6–8)
Scrub 9 large beets and boil in 1” water until tender, approx. 1 to 1½
hours.
Peel in cold water.
Slice or cut into bite-sized pieces.
Glaze for Beets:
Combine:
  cup fresh orange juice, 1 tsp cornstarch, 1½ tsp cider
vinegar, and 1 tsp honey or crude brown sugar.
Cook over low flame until thick.
Add beets and mix well.
Variation: Use ½ cup apple juice and 3 tsp lemon juice in place of orange
juice.
Beets, Cooked and Cr eamedDAIR Y
3 cooked beets, 6 tbsp nonfat yogurt, 1 tbsp fresh snipped chives, 2 tbsp
finely chopped onion, finely chopped parsley.
Put cook ed, chopped beets into a saucepan with the yogurt, chives, and
onion and heat gently.
Put into serving dish and sprinkle with chopped parsley.Broccoli
Bake in a cover ed casserole in low oven with onions or a small amount
of soup stock for 1–2 hours.
Serve with tomato sauce.
Broccoli and HerbsMZ
2 bunches of broccoli, 4–6 cloves of garlic, ½ onion sliced, ¼ tsp dill,
and ¼ cup Special Soup broth.
Wash broccoli and peel stems.
Put garlic and onion in one pot and cook until onion becomes translucent.
Add cut broccoli crowns and stems, dill, and broth.
Cook on low heat until broccoli is tender.
Festive Br occoliYN (or Festive Gr een Beans)
1 large bunch broccoli (or 3½ cups sliced green beans), 1 clove garlic
minced, 1 small onion diced, 1 medium sweet red or yellow bell pepper cut
in strips, 2 tsp lemon juice (optional), and ¼ tsp dried or 1 tsp fresh dill
weed.
Select dark green bunch of broccoli with no yellowing.
Wash well and cut into spears, peeling tougher stalks at base.
Place onion and garlic in pot.
Cover and stew on low flame for 45 minutes or until tender.
Add pepper strips for last 20–25 minutes of cooking.
Add lemon just before serving  (lemon will discolor broccoli if added
during cooking).
Sprinkle vegetables with dill and serve.
Cauliflower
Wash cauliflower and break into sections.
Add 2-3 tomatoes, sliced and cut into chunks.
Stew together for approximately 45 minutes (or until tender) on low heat.Cauliflower and Carr ot Sauce
1 small cauliflower, 3 carrots, and flaxseed oil.
Separate the cauliflowerets and place in a baking dish with a little water
and cook until soft at 250° F.
When ready, drain of f the water.
At the same time, simmer the carrots on low heat with enough water until
they are soft.
Blend carrots in blender with the oil.
Pour sauce over the cooked cauliflower, and place in warm oven (turned
off) for 5-10 minutes, before serving.
Carr ots and Honey
Wash carrots, cut of f ends, and slice.
Do not peel or scrape.
Stew in a small amount of soup stock for 45 minutes or until tender.
Last 5-10 minutes of stewing add: ½ tsp honey for slight flavoring.
Chard Rolls, StuffedMZ
1 bunch of chard, 6 medium potatoes, 4 carrots, ½ onion sliced, and 3
large cloves of garlic minced.
Cook onions and potatoes separately.
In another pot, cook carrots and garlic.
When done, puree each potful separately, then mix together.
Put chard leaves in very hot water, being sure not to overcook.
Spread each leaf and remove tough center stem.
Then place puree in center of leaf and roll tightly.
Display on tray and serve with ketchup (see recipe, p. 85 of the Gerson
Therapy Handbook ).
Corn
Corn may be baked in the husk wrapped in foil.Bake in low oven for 1 hour or place in boiling water for approximately 7
minutes.
Corn with Mixed V egetables
3 stalks of celery, 2 carrots, 2 ears of corn, and 2 zucchini squash.
Wash the corn well and husk it.
Cut the kernels of f.
Slice the other vegetables into smaller pieces.
Put the corn in a baking dish and add the vegetables.
Bake in the oven at 200° F for 1 hour.
Creamed Corn
3 ears of corn and 1 green bell pepper.
Husk corn and cut of f the kernels.
Put kernels from 2 ears in a blender and blend.
Add the kernels from the third ear to the blended corn.
Place in a baking dish and on the top place sliced green pepper.
Bake in the oven 1½ hours at 200–250° F.
Corn with Orange Juice
2 ears of corn and 1 glass of orange juice.
Wash the corn well, husk, and cut of f the kernels.
Put this in a baking dish with a lid and bake in the oven at 250° F until
done.
Pour the corn juice of f, and add the orange juice.
Let set 5-10 minutes before serving.
Dilly BeansYN
3 cups green beans,
  cup onion sliced in half rings, ½ tsp dill weed, 2
tsp lemon juice, and green or white cabbage.Combine in pan: ½ cabbage, shredded thinly, pinch marjoram, 3-4 tsp
apple cider vinegar, 1 lar ge tomato, chopped sage, and 1 onion diced.
Combine and bake in low oven in a covered casserole until tender.
Stew approximately 1 hour, until tender.
Do not add water.
Eggplant, Baked
Put some soup stock in bottom of lar ge covered baking dish.
Add in layers: 1 chopped onion, 1 eggplant sliced, plus 2 tomatoes sliced
and skinned.
Cover and bake in low oven for 2 hours.
Eggplant, Stewed
Combine in a stew pot: 1 eggplant cut into cubes, 2 onions chop ped, and
3 tomatoes (peeled and chopped).
Stew approximately 30 minutes (until tender).
Do not add water.
Eggplant RouladesDAIR Y with Red Pepper Sauce
The Sauce:
1 red pepper quartered and deseeded, 1 onion finely chopped, 2 tomatoes
chopped, 1 clove garlic crushed, and 6 tbsp water.
To make the sauce, cook the pepper, onion, tomatoes and garlic in the
water, and simmer for 20 minutes.
Put through the food processor or blender.
The Roulade:
2 eggplants, 16 oz of cottage  cheese (unsalted, nonfat), 2 tomatoes
skinned and chopped, plus herbs (such as parsley or coriander).
For the roulade, cut the eggplants lengthwise into ¼ inch slices.
Put in an oven-proof dish and cook a little in the oven to soften them.
In the meantime, mix together the cottage cheese and herbs and prepare
the tomatoes.Then spread a little cottage cheese over each partially cooked  piece of
eggplant, scatter with tomatoes and roll up.
Place back into the oven-proof dish and cook for 15–20 minutes.
Serve hot, garnished with the pepper sauce.
Fennel T reatSD
1 bulb of fennel, 1 large tomato  cut into ¼" slices, and 2-3 cloves garlic
peeled and sliced thin.
Cut of f stalks and leaves from fennel.
Slice bulb in half lengthwise so you have two flat halves.
Rinse halves under running water to remove sand and put them in a
baking dish with cut side up.
Cover halves with tomato slices and place garlic slices on top of
tomatoes.
Cover dish and bake at 250° for 1-2 hours.
Serve with a baked potato and a salad of grated carrots on a bed of pretty
greens.
Green Chard Rolls
4 leaves  of green chard, 2 carrot s, ¼ head broccoli, 2 cloves garlic, ½ cup
rice uncooked, ¼ head cauliflower, 2 small zucchini squash, 1 ear of corn
(cut kernels of f), and 1½ tomatoes.
Wash the vegetables well.
Put the chard leaves in hot water long enough to wilt them so they will
bend.
Cut the other vegetables into small pieces, and put them in a pan with a
little bit of water to boil on low heat.
When cooked, drain the water of f.
Make a sauce in the blender with the tomatoes and garlic, and pour this
sauce on top of the vegetables and raw rice.
Place some of the vegetables-ri ce mixture in the center of each leaf and
roll them up.
Put these in a baking dish with a lid and bake in the oven for 1 to 1½
hours at 250° F.Green Peppers
2-4 sliced green peppers and 2-4 sliced onions.
Stew in tightly covered pot approximately 30 minutes (add no water).
Lima Beans and Zucchini
1 large onion,


 no such
disguise. Alchemy becom es there openly and avowedly
what it almost seems to be in the works of Böehme or
Thomas Vaughan.’ Chine se alchemy, with its emphasis on
longevity and immortality, is much easier to account for
than that of the West. Serious western scholars and
alchemists often had to cover their spiritual quest with the
trappings of the laboratory and the search for material
gold for fear of persecution as heretics; but the Chinese
searcher after the Tao could reasonably study and follow
experiments in which he ‘spiritualized’ himself: he did not
need to make concessio ns to the material gold cult. A
further diﬀerence between East and West lay in the
theistic attitudes adopted in the Work. The western
alchemist, if he were involved in the esoteric, spiritual
branch of the Work, invoked the God of monotheism. His
eastern coun terpart in classical Taoism was non-theistic,
living in accord with and working for Nature and the
impersonal Tao and calling on no god; but the ‘bellows
blowers,’ as the exoteric, personal seekers were  called,
invoked a host of gods, spiritual beings and powers and
were closely involved with spirits and demons, repelling
the latter and depending on the aid of benevolent spirits.There is no doubt at all that alchemy operated in two
distinct branches existing side by side: the physical and
the metaphysical. The true alchemy was the realm of the
mystic, its aim being the transmutation of base man into
perfection; but at the same time there existed the
materialistically motivate d gold seekers together with the
seriously scientiﬁcally-minded knowledge seekers and
experimentalists, of whom Paracelsus said: ‘They do not
give themse lves up to ease and idleness... but they
devote themselves diligently to their labours, sweating
whole nights  over ﬁery furnaces. These do not kill time
with empty talk, but ﬁnd delight in their laboratory.’1
Chinese alchemy, embedded in Taoism, was probably
mystical in character before it became a science or art; it
was sacred before it became profane, so that in a sense
the scientiﬁc -chemical aspect was a decadent stage. The
two branche s could have little in the way of contact or
mutual unde rstanding, since the esoteric, mysti cal side
could engen der no desires, for these do not exist in the
Tao; the reverse was true of the gold, or elixir, or longevity
seekers. Ko Hung, in the Pao P'u Tzu, wrote that the adept
in Taoism regards ‘a peerage as an execution cauldron, a
seal of oﬀice as a mourning dress, gold and jade as dirt, a
splendid hall as a prison. How diﬀerent from those pseudo-
alchemists who, clenching their ﬁsts, mouth empty
phrases and wait for good  luck, or who lead a leisurely life
in a gorgeous room, endowed with countless grants,
appointed to high oﬀice, and still are discontented with
their power and wealth!’
The Chinese made a crucial distinction between
external, inorganic, laboratory alchemy and the internal,
philosophical side; the former was concerned with the
Elixir, or Pill, of Immortality, with ingredients and recipes
using minerals or plants, a work which incidentally gave
rise to the experimen tal, metallurgic, chemical andmaterial aspects; the latter, which operated within the
adept's own body and soul, was concerned with the
psychological and spiritual side, with immortality and the
spiritual transformation into the True Man. The one was
the exoteric ‘outer elixir,’ in Chinese the wei tan ; the other
the ‘inner elixir,’ the esoteric nei tan; the one was
material, the other spiritual. Laboratory alchemy, dealing
with material experiments, was quantitative; the inner
alchemy, striving towards spiritual perfectio n, was
qualitative. For the spiritual work, the outw ard and
exoteric aspect was merely a symbol of the inner work.
On the lowes t level were those motivated by greed and
hope of gain, either of material wealth or psychic powers;
those who mistook the real work of spiritual gold for
material riches. These were known in Chinese alchemy as
the ‘bellows blowers’ or ‘puﬀers;’ in the West they were
called ‘charcoal burners,’ ‘bunglers,’ or ‘messy cooks.’
There were also the charlatans who battened on the greed
or credulity of emperors, princes, or the public. Some
promised great results, or claimed to know of some place
where the required minerals could be found, persuading
princes and patrons to equip them with the money and
necessities for the journey, and then disap pearing.
However, even here, on the lower level, experiments could
lead to knowledge of the properties of the metals and
herbs used in the processes and gave birth to early
metallurgy and chemistry, while genuine experim entalists
arrived at an understanding that was sometimes in
advance of present-day scientiﬁc achievement.
The Taoism from which alchemy arose had as its main
teaching that humanity should learn to live in harmony
with Nature, with the Tao. Those who achieved this
harmony did so through a spiritual-mystical understanding
of the universe and its laws. The achievement naturally led
to a balanced outlook, an acceptance of Nature's way, andtherefore to a relaxed and happy temperament that was
naturally conducive to good health through lack of stress
and strain. Others, the less discerning, who saw the
results but were either incapable of or unwilling to follow
the Way, might assume that the mystic had some hidden
secret of success or long life and so might look for short
cuts in drugs, recipes and elixirs—an attitude still evident
today in those who seek spiritual or psychic experiences
through the medium of drugs: the lower alchemy.
This lower alchemy appealed to all the least desirable
qualities in human nature: greed of gold, envy, unhealthy
curiosity, vanity. The true alchemy led to the exact
opposite, the recognition of the need for improvement in
oneself and the lot of others; it was the ‘hidden work’
which humbly sought for illumination and the
transmutation of the base leaden qualities into the gold of
the True Man, a work carried out away from any publicity
in the solitariness of one's own soul. In the West, societies
allied to alchemy, such as masonry and rosicru cianism,
were also insistent that the majority misunderstood the
true work and taught that: ‘Moreover the objec t of our
guiltless guild is not the making of gold... Rather we
remove the erroneous opinion from them [the disciples] in
so far as they are infected with it, even on the ﬁrst steps to
the temple of wisdom. They are earnestly enjoined against
these errors that they must seek the Kingdom of God and
his righteousness.’2
The Taoist aim was to become the True Man (chen jen),
‘true’ in the sense of puriﬁed—in alchemical terms, ridding
oneself of the dross of the base metals, which then
become' true.' The True Man is beyond the hsien ; he is the
fully realized individual who has attained enlightenment
and is beyond the need for, or the idea of, ‘powers’ and
personal immortality.OceanofPDF.com– 3 –
H S I E N
Running through popular Chinese alchemy was the belief
that it was possible to attain a bodily immortality; that the
body could be so rareﬁed that it took on the attributes and
possibilities of a spirit. It was not merely a matter of
arresting the normal processes of ageing and decay but,
through a lifetime of practices, creating a new subtle body,
capable of ‘ﬂying on the wind,’ of being in more than one
place at once, immune from harm from ﬁre, water or
weapons and able to assume invisibility; in fact having all
the supernatural powers.
To achieve this was to become a hsien. The word is
usually translated as Immortal or Genie, but neither takes
on the whole meaning, so the term is best left
untranslated. As Giles says, it is ‘a word which in its
written form is a character composed of two pictographic
elements, “man” and “mountain,” thus it appeared that the
name was originally applied to men who had retired from
the world in order to live a hermit's life in the mountains.
Their activities were mostly conﬁned to the gathering of
certain herbs and roots which, when eaten, would not only
cure disease but also rejuvenate the body and lengthen its
life beyond the normal span.’ Though, for the most part
hsien  were associated with the mountains, there were also
hsien  of the sea connected with the remote Isles where the
Immortals dwell and where the herb of immortality grows.
But as Ko Hung says: ‘They simply make their abodes


 o w e r
L ove req uires a dif ferent kind of “seeing” than we’re used to—a
dif ferent kind of knowing or thinking. Love is the intuitive knowledge of
our hear ts. It’ s a “world beyond” that we all secretly long for. An ancient
memory of this love haunts all of us all the time, and beckons us to
return.
W e want to retu rn, because we want our power back. Love pro vides
us with a “secon d sight,” an ability to discern the meaning of th ings that
lies beyond facts alone. It gives us a greater astuteness regarding human
personalities, an d a deeper understanding of events beyond their surface
appearance. Love doesn’ t mean we give up a power; love is how we
reclaim it.DA Y 171
T o d a y  I  a c c e p t  t h a t  I  a m  w h o l e  a n d  c o m p l e t e.
W hile I know tha t God created m e perfect, I do not always feel that
way. I know my sense of self is  fractured, and I am willing to be healed.
T oday I accept m yself as God created me, so I might experience the truth
of who I really am.
In p laces where I doubt myself, or feel insecure, or feel in whatever
way that I am not enough, I ask God’ s healing of my self-perception.
May I be lifted above the fals e sense of self that would lead me to
conclude that I am less than who I am. May I remember that as a child of
God, I am whole and complete and shall remain that way forever.
Dear God,
Please heal my fractur ed sense of self.
I am pr one to feeling flawed,
Not good enough,
Or otherwise less than you cr eated me to be.
I need a miracle to set me fr ee
Of my false beliefs about myself.
Thank you, God.
Amen.DA Y 172
I  w i l l  r e m e m b e r  t o d a y  t h a t  u l t i m a t e  r e a l i t y  i s
a l w a y s  p e r f e c t.
B ehind gray clouds there is always blue sky; behind the veil of illusions
that dominate the world there is always the truth of eternal love. That
which is  eternal is the truth of who we are—changeless, loving, and
immortal.
I will not be swa yed today by the appearances of the world. I will not
be tempted into ultimate despair. For I remember that the suf fering of the
world is  a product of our collec tive madness, and God has pro mised to
heal us. I surren der my mind for  healing today, that I might be part of the
mass awakening that is lifting all of us out of our nightmares.
Dear God,
May I not be tempted today
T o believe in the illusions
Of suffering and loss.
May I rather see thr ough them to the possibilities for healing
And be used by Y ou to bring the healing forth.
And so it is.
Amen.DA Y 173
M y  d i s a p p o i n t m e n t s  a r e  b u t  t e m p o r a r y  s e t b a c k s.
A t any  tim e there  might be an occurrence in which mistakes occur and
sorrow results. Y et for any wron g turn there is an automatic recalibration
within the Mind of God. I need  only be patient and wait for a perfect
universe to make right again any paths that have gone wrong.
I w ill not allow my emotions to day to fall into the valley of defeat
because of a te mporary setback. And all setbacks are temporary. My
salvation lies not in an immed iate change of circumstance, but in my
ability to remain positive and optimistic during times of duress. God is
the a nswer to ev ery problem the moment the problem occurs, and I await
cheerfully the miracle that is always on its way.
Dear God,
I surr ender to Y ou
A situation that disappoints,
And pray to be shown any aspects of my thinking
That helped cause my sorr ow.
Undo the consequences of any false beliefs
That put the universe at odds with my joy,
That thus I may be happy again.
Amen.DA Y 174
I  r e j o i c e  i n  a l l  t h a t  i s  g o o d.
T oday I will not f ail to notice the miracles of life unfolding around me.
From be auties o f nature to the gentle power of for giveness, I  stand in
awe before the creations of God.
Whenever my mind focuses on a problem in the world, I will still
remember that babies continue t o be born, people continue to fall in love,
for giveness still  works miracles, and where there is love there i s always
hope. I consciou sly recognize today all the amazing gifts of life. I will
try to be conscious of even the tiniest demonstrations of the miracle of
life.
Dear God,
May my eyes be opened wider today,
That I might see mor e
Of Y our awesome cr eation.
May I not be tempted to focus elsewher e
Than on the truth of Y ou.
Even when I bear witness to that which is wr ong,
May I r emember that in Y ou ther e is always a way
T o make things right.
And so it is.
Amen.DA Y 175
FOR REFLECTION
O n  I n v o k i n g  L o v e
P eople who are al ways telling us what’ s wrong with us don’ t help us so
much as  they paralyze us with shame and guilt. People who a ccept us
help us to feel g ood about ourselves, to relax, to find our way. A ccepting
another person doesn’ t mean we never share constructive suggestions.
But like  everything else, our b ehavior is not so much the issue as the
ener gy it carries. If I’m criticiz ing someone in order to chan ge them,
that’ s my ego talking. If I’ve prayed and asked God to heal me of my
judgment, howe ver, and then I’m still led to communicate somet hing, the
style of my sharing will be one of love instead of fear. It won’ t carry the
ener gy of attack, but rather of su pport. Behavioral change is not enough.
Covering an attack with sugary  icing, with a sweet tone of voice, or
therapeutic jar gon, is not a miracle. A miracle is an authentic switch
from fea r to love. When we spe ak from the ego, we will invoke the ego
in others. When we speak from love, we will invoke their love.DA Y 176
I  b l e s s  a l l  t h e  c h i l d r e n  i n  t h e  w o r l d  t o d a y.
I  take this day to recognize the beauty of children and our responsibility
toward t hem. Th eir beauty, their sweetness, their vulnerability, their love
—may their needs as well as their preciousness be foremost in my mind.
May I not for ge t the relative powerlessness of children to repr esent
their needs as the world goes on around them. Those who have no
families to care for them, to nourish them, to love and sustain them are
the respo nsibility of all of us. May I never be blind to either the ir beauty
or their needs.
Dear God,
Please bless the childr en of the world.
May their tender emanations
A waken the heart of all adults.
May their needs be moved
T o the for efr ont of our consciousness
And the world r eorient itself ar ound them.
Amen.DA Y 177
T o d a y  I  u s e  p r a y e r  t o  c a l l  f o r t h  m i r a c l e s  f o r
e v e r y o n e.
A nyone I see today, I remember to silently bless him or her. Anywhere I
go, may my presence bring fort h love. I will silently pray today for the
happiness of everyone.
I r emem ber tod ay that prayer is a force, a medium of mirac les, a
power b eyond w hat the world believes. I pray as a way of harnessing
God’ s lo ve and using it to work  miracles in the lives of others. As I do
so, I too shall be blessed.
Dear God,
I pray for all beings in the world today...
For the happiness of all,
The peace of all,
The healing of all.
I pray to be a person
Who makes a differ ence somehow
And helps heal the world.
Amen.DA Y 178
I  t r u s t  t h a t  G o d  h a s  a  p e r f e c t  p l a n.
I


tenacious discharge. Intercurrently in all cases ofleucorrhea, to build up general health. Acridleucorrhea, worse after menstruation or withsexual excitement. Dullness and listlessness. Inyoung girls with anemic conditions, menses tooearly or too late. Menstrual discharge bright red,too frequent. Menses with pain in back. Labor-like pains at the time of menstruation (Mag
30 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESCHAPTER 4: C ALCPHOS 31Phos); to prevent, use Ferrum Phos. Menses,
with flushed face and cold extremities (FerrumPhos).
Pregnancy – Aching in the limbs during preg-
nancy. Poor milk, watery or with salty taste (NatMur). Child refuses to nurse. Child vomits sour,curdled milk quite frequently. Sore nipples(Ferrum Phos). After pregnancy, as a restorative;
also after long nursing, when the patient is debil-
itated.
Respiratory organs – Cough, with expectora-
tion of clear (not yellow), thick mucus. Chroniccoughing. Incipient consumption (tuberculosis).Intercurrently in all cases for weakness and pros-tration. Chronic cases of whooping cough.Rheumatic pains in lungs. Involuntary sighing.
Soreness and dryness of tuberculosis in throat.Aching in the chest. Night sweats, especiallyaround the head (Silicea, Nat Mur). Hawking toclear throat. Cough in anemic persons or teethingchildren.
Circulatory organs – Intercurrently in most
cases of heart trouble. Poor circulation, with coldextremities. Palpitation of the heart, followed byweakness. Leukemia (excess of white corpusclesin the blood).
Back and extremities – Calc Phos, appropri-
ately named “the bone r emedy,” plays an impor-
tant role in disease located in the back andextremities. Curvature of the spine (used in con-junction with mechanical supports). Numbness
and coldness of the limbs. Pains and aching in
the joints. Cold sensations in the limbs, as if
cold water were being poured over them. Pains
in the bones, especially the shinbones. Painworse at night and in cold, damp weather.Rheumatism of the joints and in the backbetween the shoulders; very severe and worseat night or during rest. Lumbago (Ferrum
Phos). Hydroma patella (swelling of the kneecaps), cysts. Hydrops (swelling). Articular(joint) spinal irritation. Injuries of the coccyx.Infants are slow in learning to walk, and theirbones are soft and friable. Bowlegs (used in con-
junction with mechanical supports). In chil-dren, thin neck (Nat Mur). Broken bones; thissalt is essential to facilitate the deposit of extramaterial necessary for their mending. Rickets:“This disease appears to consist essentially inthe nondeposition of phosphate of lime in theosteoid (bone) tissues” (from Thomas’ Medical
Dictionary, as cited by Dr. Carey. In the case of
syphilis, inflammation of the periosteum (bonecovering). Ulcers and abscesses, when deep-seated on the bones or joints. Neuralgia, whendeep-seated as if on the bone, commencing atnight (Silicea). Pain in limbs, restlessness, limbsfall asleep; better when moving them.
Nervous symptoms – Neuralgia, which is
worse at night, colic, cramps, spasms, convul-sions, etc. (take if Mag Phos fails to relieve thesesymptoms). Convulsions in teething children,young girls, and old people, when the lime saltsare deficient. Paralysis, when associated withrheumatism. Fatigue and weariness. Pains very
severe at night, with sensation of creepingnumbness and coldness. Pains shoot all overthe body like electrical shocks and, at othertimes, like trickling cold water.
Skin – Eruptions on the skin, when the dis-
charge is thick and clear. Pimples, acute orchronic, with itching. Itchy skin, without erup-tions. Eczema, with yellowish-white crust. Facefull of pimples. Scrofulous affections, intercur-rently. Dry skin. Skin itching and burning, asfrom nettles. Perspiration on hands from spinalweakness. Lupus, with characteristic symptoms.Pruritus (itching) of vagina, with or withoutthick, clear leucorrhea (Nat Mur). Freckles(apply a 10 percent solution of cell salt in waterto the face). Chafed skin (Nat Mur). Acnerosacea. T ubercles (nodules) on the skin. Scalyherpes on the shins.
Tissues – Bones weak, easily broken; when
broken, bones will not unite or, when new bonematerial is needed. Rickets. Tabes, or atrophy ofany organ tissue. Poor nutrition through indi-
gestion. Ulceration of bone substance. Stuntedgrowth. Defective development, with pale,greenish-white complexion. Polyps. Disease ofthe pancreas. Emaciation, chlorosis, anemia.Intercurrently in all bone affections, constitu-tional weakness. As a tonic for delicate, anemicpersons (Ferrum Phos). All ailments caused bya deficiency or disturbance in the phosphate oflime (Calc Phos) molecules.
Febrile conditions – Chilliness and shiver-
ing, when beginning of fever (Ferrum Phos).Excessive perspiration, night sweats in cases of
phthisis (tuberculosis). Phthisis. Cold, clammysweat on the face and body. After typhoid and
other fevers, as the disease recedes, to promotethe deposit of new material in place of thatdestroyed.
Sleep – Restless sleep due to worms (Nat
Phos), drowsiness, sleepiness, difficulty wakingin the morning. Vivid dreams.
Modalities – Symptoms are generally worse
at night in damp, cold weather (Nat Sulph), with
change of weather, upon getting wet, etc. Better
in warm weather and in warm room.
FACIAL SIGNS OF CALCPHOS
DEFICIENCY
A waxy appearance is often seen on areas
with cartilage such as the nose, ears, etc. Themore facial surface having this waxy quality, thegreater the deficiency.
Ears may appear waxy on the cartilage and
ear muscle. Look for a waxy intensity.
Eyebrows Look for a waxy appearance to the
skin. There may also be waxy-looking stripescoming diagonally from the eyebrows.
White spots on the teeth and nails show a
Calc Phos deficiency. We also see teeth withtranslucent tips (Calc Fluor).
Stretched cheekbone musculature is another
sign. People with this symptom exhibit a biting orhard-bitten look or character, as though life hasdealt them a hard hand.
Small lips also suggest a hard life. These sig-
nify poor mineral absorption.
Yogurt appearance, a creamy-whitish look.
This can occur in the case of Calc Sulph deficien-cy as well.
THERAPEUTIC INDEX OF CALCPHOS
Adapted from: Therapeutic Index (1890) by Dr. W.
H. Schuessler
Anemia, first remedy.
Bone diseases, see also Rickets.
32 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESCalc Phos
Summary
ORGAN AND TISSUE AFFINITIES
Nutrition, bones, tendons, teeth,
protein binder,muscles, cartilage, chest.
MODALITIES
Symptoms worse < teething, loss of
fluids, exposure to cold, wet wind,thinking of symptoms, puberty, eatingfruit.
Symptoms better > summer warmth,
dry weather, lying down, rest.
DEFICIENCY SYMPTOMS
Muscles are sensitive to cold. White
marks on fingernails and teeth. Tips ofteeth are translucent.
DISEASE CONDITIONS
Bone problems, weak ankles,
teething problems, osteoporosis, spinabifida, stiff neck, rickets.CHAPTER 4: C ALCPHOS 33Calc Phos (a)
The tips of the teeth clearly show the translucent quality of a Calc Phos deficiency. A Calc Fluor deficiency
can also show up as translucence of the teeth. The chin is red and thus shows a Nat Phos deficiency. Thereare brownish spots on the skin that show a Kali Sulph deficiency.
Calc Phos (b)
This picture shows a Calc Phos deficiency with a waxy appearance around the eyes, root of the nose and
into the eyebrows. The redness of the cheeks shows a Kali Mur deficiency.
34 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIES
CHAPTER 4: C ALCPHOS 35Calc Phos (c)
This woman shows a Calc Phos deficiency by the waxy appearance around her eyes, nose and forehead.
She also has a Nat Phos deficiency because of the appearance of the red acne blemishes. The brownish-black of the inner eye area is a Calc Fluor deficiency sign. The middle of her forehead has a greenish tinge,suggestive of a Nat Sulph deficiency.
Calc Phos (d)
This woman has the