 of affirmations. An affirmation is
a positive statement. Its power is limited by the fact that, either consciously
or uncon sciously, we have multiple negative programs that are saying the
very opposite thing to the affirmation. You can discover this for yourself by
noticing that, as you write the affirmations, your mind comes up with,
“Yeah, but...” It is these “Yeah, buts...” that limit the power of the
affirmation and reduce its effectiveness. If you surrender the obstacles to
the affirmation, you will notice a rapid increase in their ef fectiveness. In actuality, the ego-self doesn’ t have to die at all: life doesn’ t come to an
end; existence doesn’ t cease; and no horrible, tragic fate is waiting to end
life at all. Like the ego itself, the whole story is imaginary. One doesn’ t
have to destroy the ego or even work on it. The only simple task to be
accomplished is to let go of the identification with the ego as one’ s real self! With this relinquishment of identification, the self actually goes right on
walking and talking, eating and laughing—the only difference is that, like
the body, it becomes “that” instead of “me” or “this.”All that is neces sary, then, is to let go of ownership, authorship, and the
delusion that one invented or created this self and see that it was merely a
mistake. That this is a very natural and inevitable mistake is obvious. Everyone makes  it, and only a few discover the error and are willing or able
to correct it. As Buddha said, “Put no head above your own,” meaning that one’s only
true guru is the Self (the Buddha nature). The Self of the teacher and one’s own Self are one and the same. The
teacher becomes a source of inspiration and information. It is the inspiration
that supports the quest. The human mind  is like a ship at sea that is unable to correct its direction
without a compass or an externa l source of reference, such as the stars. It is
important to realize that a syste m is only correctible when it has access to
an exter nal point of reference (like a global positioning system)  that serves
as the Absolute by which all other data are compared. Through observ ation, it can be seen that beneath the images and words
themselves, there is a driving energy—a desire to think, to stay mentally
active, to keep busy with any input the mind can find to fill in the gaps. One
can detect a drive to “thinkingness,” which is impersonal. With observation,
one can detect that there is no “I” thinking the thoughts at all. In fact, the
“I” rarely intervenes. The mind will get critical and try to save face by ridiculing a higher state. This is a golden  opportunity because this is the very attitude that prevents a
person from reaching that higher state of life. The very process of reading
this material is invaluable, for it will reveal precisely what the blocks are
and exactly why these goals are impossible at the present time. As
resistances, criticisms, and disparagements come up, we can begin
surrendering them and letting them go right now in the process of reading
about them. It is a great opportunity to identify the inner blocks to
fulfillment. As Pogo said, “W e have identified the enemy, and it is us.”
Integrous moral ity and ethics, like genuine reason and faith, are firmly
grounded in realistic humility by which essence supersedes appearance and
socialized perce ption. Morality as a virtue is represented by the ethics of
character traits, such as consideration for others, honesty, integrity,
accountability, and responsibility, as well as allegiance to basic spiritual
concepts. To be benign, affectionate, supportive, polite, kind, considerate,
and helpful does not raise the flag of a cause or of being superi or. Morality
is thus a humble way of being in the world for its own sake rather than for
gain or ego inflation. The conse quences are internal but also evidenced by
degrees of happiness and realistically based self-esteem. At all times, remain aware that the real you is not the ego. Refuse to
identify with it. The first tools we need are willingness and an open mind—the
willingness to say that the mind is looking at something which it is being
asked to view so it can be healed. The healing of the body comes about with
the healing of the mind. All the physical illnesses, which I even tually let goof, finally healed of their own nature as a result of healing the thought
forms in mind. All the healings resulted from the willingness to let go of the
condemnation of self and others, to let go of criticalnes s, self-pity,
resentment, and all the negative energies at the levels below 200, including
regret, worry, anxiety, grievance s, self-contempt, and self-hatred. It was the
letting go of those things that shifted the energy field to one that brought
about the healing. The ego is not overcome by condemnation, hatred, and guilt. Rather, one
de-ener gizes it by viewing it objectively for what it truly is—that is, a
vestigial remnant of man’ s evolutionary origins. The key to success is to study and imitate a truthful authority rather than
resist or attack it through competitive envy, jealousy, or hostility. Reality becomes self-evident when the obstruction of perception and
mentation are removed, including all belief systems. It is not necessary to know about the Self but simply to beco me it by
letting go of the non-Self. The realization comes about as a subjective
transformation. Blind faith, the truth of a teaching, and the integrity of the teacher, plus
dedication and adherence to a simple practice, are all that are required.... With the realiza tion that the intellect is no longer a useful tool but now the
barrier, the seeker arrives at the ripeness which is necessary for the more
focused paths to God by transc ending the mind, either via the heart or via
the pathway of consciousness. The key to transcending the inherent limitations of the ego/mind is
humility, withou t which the mind is hopelessly trapped in its illusory house
of mirrors. Like the sun, the inner Self is always shining, but because of negative
clouds, we do not experience it. It is not necessary to program oneself with
the truth; it is only necessary to remove that which is false. The removal of
the clouds from the sky to illum inate the negative allows one to experience
the energy fields of that which  is positive. It is only the removal of the
negative that is necessary—th e willingness to let go of the habits of
negative thinking. The removal of the obstacles to the experien cing of this
will result in an increasing sense of aliveness and a joy of one’s own
existence. The first illusion to surrender is the belief that there is such a thing as
“mind.” Experie ntially, one can only state that thoughts, feelings, images,
and memories come into one’s awareness in an endless progr ession. The
word “mind” is therefore only a concept, as is the word “ego.”
Letting go of the ego is based on the willingness to surrender attachment
to it as a substitute for God and just another illusion. How can meditation persist in one’s daily existence? By merely
constantly posing the question to oneself of “what” is doing the acting,
talking, feeling, thinking, or observing. This is a focus of attention, with no
languaging.... Continuous meditation could be likened to a mudra, or
posture and attitude, in which every act is sanctified by its surrender as an
act of service or worship. When one’s attitude towards everything becomes
a devotion, Divinity reveals itself. One sacrifices material or egoce ntric gain for spiritual progress, and in so
doing, the transi ent is subordinated to the permanent, and that which is of
true value is chosen over that which is only an illusion. A yardstick that is
helpful in making decisions is to project oneself ahead to one’s deathbed
and ask, Which decisions do I want to be accountable for at that time? The love of God by worship, devotion, commitment, declaration, or
selfless service is the catalyst and the formal invitation for the intercession
of Divin ity via the power of the nonlinear field of consciousness itself,
which is omniscient, omnipresent, and omnipotent. By surre nder of all
resistances, this powerful nonli near field becomes progressivel y dominant
and eventually an all-encompassing Presence. With the style of detached obser vation, the unfolding of life reveals itself
to be the conse quence of the spontaneous emer gence of actuality as a
manifestation of potentiality when conditions are favorable. All true religions reaffirm that salvation is a consequence of surrendering
to and acknowle dging God through faith, worship, good deeds, prayers, and
declaration. If, in the exact passing moment of each instant, there is a complete
willingness to totally surrender to it, one can suddenly transcend the ego in
a flash. And then the way opens  for Realization, wherein the Light of God
as Self reveals the Source of all Existence and Reality. Consciousness advances


 hidden and protected from
external inue nce, are Yin relative to the exposed skin and muscle,
which are Yang. The lower part of the body is in contact or rooted to
the ground, Yin, where as the upper body is able to move freely,
Yang, even when the legs are rigid. The front of the body is
protected by folding the arms and legs to enclose the chest and
abdomen, whereas the back of the body is relatively exposed. Hence
the front is more Yin relative to the back, which is Yang.Immunity functions as the rst line of defense: guarding the
surface protects against internal harm. Using our battle analogy, the
eld army wards o attacks on the fort. If they get cut o from the
fort, the troops  will run out of ammunition and food. If the Yang is
weak, the body is unable to ward o attack and enemy forces
penetrate the protective walls. If the Yin forces of the fort are not
strong, supplie s and food are insucient to meet the ghters’ need
to refuel the energy they have expended. The Yin fort provides the
substance that sustains the Yang activity in the eld. Without
substance, activity is weakened; without activity, substance is
insecure and unprotected. They mutually support each other as an
interdependent and indivisible system. The exterior surface of the human body (skin, hair, supercial
nerves, and blood vessels) is exposed and therefore Yang. The
internal struct ures (viscera, bones, brain, and spinal cord) are the
basis of sustenance and therefore Yin. The internal Organs  can be
further dierentiated into the “hollow” Organs  (Yang), which
perform functions of digestion and elimination (catabolism), and the
“solid” Organs  (Yin), which  perfor m the function of assimilation and
storage (anabolism). The solid Organs  are analogous to the rock that
soaks up the sunlight and stores this energy as heat for later use,
much like a passive solar heater. The hollow Organs  can be likened
to a water wheel, which is capable of transforming the movement of
water into energy for work. The water wheel itself canno t store up
energy, and the heated rock cannot perform work directly. Together, as Yin and Yang, a paired solid and hollow Organ
comprise Organ Networks  (comm only referred to by the Yin Organ
name). The dense Yin Organs  of the Liver, Heart, Spleen, Lung, and
Kidney  store the essential and potential energy derived from
substances; the hollow Yang Organs  of the Gallbladder, Small
Intestine, Stoma ch, Large Intestine, and Bladder  process the substances
of the external environment. However, Yin and Yang are relative,
not absolute designations: the Heart  is a “solid” Organ  and therefore
Yin, yet its propulsive contraction while squeezing the blood
through the vessels is Yang. This is what is meant by the Yang
within the Yin.QI, M OISTURE, AND  BLOOD
In the human body, Qi and Blood  are manifestations of Yang and Yin
respectively. The concept of substance as Yin and activity as Yang is
illustrated by the following: the Blood  itself is Yin; the activity of the
blood circulat ing is Yang. The mucus itself is Yin; its secretion,
movement, and expectoration are Yang. Urine and perspiration are
Yin; the ltration process that generates urine and the heat that
promotes perspiration is Yang. Nutrient substances are Yin; the
metabolic activity of digestion is Yang. Water has a Yin nature. Blood  has a Yin nature. Like water, Blood
is a soft, yielding substance that takes on the form of its container. Moist and dense, it is the medium for the nutritive essence that
feeds the tissues of the body. The Blood  is also considered the
medium of the mind insofar as it carries information (in Western
terms this takes the form of chemical messengers or horm ones) that
regulates body function. Blood  has the natur e of Yin, but Yin is not
the same as Blood. Yin is a universal principle, a concept, an aspect
of a dynamic process, whereas Blood  is a substance  that exists in the
living body. The Qi (Yang) moves the Blood  (Yin). Fire has a Yang nature. Qi has a Yang nature. Like re, Qi is
insubstantial, mobile, changeable, a catalyst for movement and
transformation. In fact, Qi is synonymous with movement and
process. Blood  and Qi are as insepa rable as Yin-Yang. If they are
separated, the Blood  does not move  and the Qi has no basis, so there
is no life. Based on these principles, the circulation of Blood  is
induced by the sucking and squeezing action of the lung, which
moves the Qi throughout the body. Blocking this ow of Qi inhibits
the circulation of Blood. Obstructing Blood  exhausts Qi. When the
muscles are not active and the vessels cannot pulsate, the Blood  will
not circulate. This happens when people who are bedridden over a
long period develop stasis ulcers or bed sores. Lack of activity leads
to a stagnation of Blood  and Moisture, which  in turn leads to
degeneration and death of tissue.Yang also correspo nds to the basal metabolic state. The warmth
that we associate with life when a person is completely at rest (as in
deep sleep or coma) belongs  to Yang. There may be no perceptible
movement or activity, yet if the body is warm with moist vapor
being exhaled, then we know the person is alive. Yang and Yin are
the fundament from which Qi and Blood  derive their existence—just
as the mother gives birth to the child, but the child grows on its
own. Moisture  is the intermediate state of Blood  generating to Qi and Qi
transforming Blood. Qi, Moisture, and Blood  can each be located on
the Yin-Yang  continuum as dierentiated manifestations of the
unitary life force, which is also Qi. EVERYDAY  LIFE
The course of our everyda y lives requires that we balance the
interior proces s of nurturing the self (Yin) with being engaged in the
exterior work of the world (Yang). Our activity in the world fosters
our productivity, then we retreat from the business of the day each
evening to relax, rest, and sleep in order to accumulate and
replenish our store of Qi for the day to follow. Our contempo rary culture encourages constant, often frenetic,
activity. People are so consumed with their productivity  that they
often neglect allowing enoug h time for the self to be replenished. To
overwork, overexercise, overparty, and overengage in the act of love
is to overindulge in Yang, which leads to burnout of Yin. The body
cannot for long tolerate consuming more than is replaced. The
consequences of this may be muscle, joint, bone, heart, or kidney
problems perhaps as serious and sudden as a heart attack. On the other hand, to be preoccupied with matters of internal
health and overly focused on nourishing and protecting the delicate
interior of the body could mean an overemphasis on the Yin phase
of accumulation. A collector  who keeps acquiring more and more
goods that have potential value is so busy amassing and storing that
he has no time or energy left to put his hidden treasure s to use inthe productive life of the world. The Yin is protected, but the Yang is
lifeless. Similarly, a person who is all mass or substance (Yin) and
no energy (Yang) is lethargic, inert, and cannot work or play well. Without exercise the muscles atrophy and the cardiovascular system
weakens. The key is to achieve balance, which means being exible,
diverse, moderate, and in harmony with your own rhythms and
needs. Chinese medicine makes use of acupuncture, herbs, diet,
physical exerci se, massage, mental discipline, and the modication
of life-style habits as forms of therapy to reestablish the rhythmic
swing of the Yin-Yang  pendulum. YIN-YANG  CHARACTER  PATTERNS
Some people can be characterized as being more Yang or Yin, based
on their character and body structure. Yet it is common for people
to manifest qualities of both, such as inhabiting a relatively Yin
body with a more Yang personality. A Yang body is larger, stronger, more tense, springy, and
muscular, with a greater capacity for food and activity and a
minimal requirement for rest. Yang prefers and feels comfortable in
a stimulating, complex environment and acts quickly and
impulsively as if endowed with an unlimited supply of stamina and
invincible immunity to harm. It is a predilection of Yang to
overindulge without severe consequences and, when sick, to suer
intensely and recover quickly. A Yin body is smaller, more slender and sinewy, and soft and
dense rather than tense. To be Yin is to enjoy quiet, calm, simple
environments and possess a more limited capacity for food, work,
and interaction. It is a preference of Yin to avoid prolonged stress


breath for several seconds while remaining in the same posit ion. Slowly
lower your body to its original position, while exhaling very slowly through
the nostrils. Chapter 9. Learning to breathe correctly

Exer cise 1. T raining of a pause

Sitting on a chair, relax, lookin g slightly above the line of the eyes. We
relax the diaphragm, starting to breathe so shallowly that a feeling of lack
of air appears in the chest. In this state, you need to be for 10-15 minutes. In the event that there is a need to inhale a little deeper, you need to slightly
increase the depth of breathing. Breathing is performed as if the upper part
of the lungs. If everything is correct, then a feeling of warmth will surely
appear, then it will become hot, then there will be a desire to breathe deeply. In this case, such a desire should  be fought only by relaxing the diaphragm. Out of this state is carried out without changing the depth of breathing. After training, the pause between exhalation and inhalation should be 1-2
seconds longer. All exercises are performed only through the nose, and without noise. Did you do it? You don't feel unwell? Then you are ready to start other
exercises. Exer cise 2. Straining the muscles

Fig. 12

Fig. 13

Lie on your stomach, feel the inhale-exhale - the movement of the chest or
abdomen. Press the chin firmly into the fist or back of the hand. You can try
to open your mouth and tension the muscles of the lower jaw to increase the
pressure on the fist with the chin and remain in this position until you want
to inhale. Then strain any other muscle group - you can with an effort bring
the shoulder blades closer and raise the head as high as possib le, strainingthe muscles of the neck, and your arms are extended along the body. Pull
your hands - one, the other. Then stretch one leg, then the other, and all this
time you feel that the stomach and chest are motionless. It doesn’ t work -
take a look at the cat, which stretches sweetly, and you stretch too. So
advise modern experts. Exer cise 3. Holding your br eath

Fig. 14

Get up straight. Take a full breath. Hold your chest for as long as possible. Exhale forcefull y through an open mouth (Fig. 14). If you, having gained
experience, want to check how much your ability to hold your breath has
strengthened, then do this exercise with the clock, daily marking your
success. Performing this very important exercise aims to strengthen and develop the
respiratory muscles, and at the same time, the lungs. Frequent practice of
this exercise will inevitably lead to expansion of the chest. Yogis argue that
temporarily holding your breath after the lungs are filled with air is of great
benefit not only to the respiratory organs, but also to the digestive organs,
nervous system, and blood circulation processes. They are convinced thattemporarily holding the breath clears the air that remains in the lungs from
previous breaths and promotes the best absorption of oxygen by the blood. Yogis also claim that such a delayed breath collects the debris accumulated
there from the lungs and, when the air is exhaled, takes it away  with itself
due to the large force of exhalation. Cleansing the lungs is perha ps the most
important thing in holding your breath, and yogis recommend this exercise
to treat various disorders of the stomach, liver, and to treat blood diseases. They also find that performing the exercise helps to eliminate  bad breath,
which very often depends simply on poorly ventilated lungs. Chapter 10. 12 exercises that reduce breathing

According to the Buteyko meth od, breathing should be smooth and slow,
without deep and frequent breaths. As a result of training, the depth of
breathing is reduced by willpower, and breathing becomes superficial. Exer cise 1

Fig. 15

Fig. 16

Turn your head right, left, tilt it forward, backward, straining the neck
muscles, as shown on Fig.15 and Fig. 16. Exer cise 2

Fig. 17

Move one arm or both arms to the sides, straining muscles, as shown in
Fig.17. Exer cise 3

Fig. 18

Squeeze fingers into fists or squeeze any object, you can squeeze your own
fingers of the other hand or an elastic ring, Fig. 18. Exer cise 4

Fig. 19

Bring the fingers on both hands together and put them on a stool, table,
headboard of the bed and press on them as shown on Fig. 19. Exer cise 5

Fig. 20

Stretch your lips in a smile "to the ears", Fig. 20. Exer cise 6

Fig. 21

Pull lips out that they look like a straw as on Fig. 21. Exer cise 7

Fig. 22

Raise your eyes up as on Fig. 22. Exer cise 8

Fig. 23

Quickly-quickly rub by your palms of any part of the body: ears, neck, etc. as, for example, shown on Fig. 23. Exer cise 9

Fig. 24

Clasp your palms and make quick rubbing movements to warm your palms
as on Fig. 24. Exer cise 10

Fig. 25

Make a rotationa l motion with your hand, as if you were turning  the handle
of a meat grinder, as shown on Fig. 25. Exer cise 1 1

Fig. 26

Make rotational movements with the hands as on Fig. 26. Exer cise 12

Fig. 26

Shake your hands quickly-quick ly in the vertical direction; fingers can be
clenched into fists as shown on Fig. 26. 3 exer cises for getting used to shallow br eathing

1. You need to try to hold your breath until you feel a lack of air and stay in
this state for as long as you can, taking not deep breaths. If you want to take
a deep breath, start the exercise again. 2. Holding the breath when walking - hold your breath and walk around the
room until you feel a lack of air, then breathe and repeat the exercise again. 3. Breat he superficially for 3 minutes, gradually increasing the time to 10
minutes. These exercises should be tried as often as possible, at least 3-4 times a day
at certain hours. Chapter 11. 10 important exercises to learn how to
breathe properly

1. For the work of the upper parts of the lungs

Inhale for 5 seconds and exhale for 5 seconds, during which it is necessary
to relax the muscles of the chest. This is followed by a 5 second pause,
during which you need to be in a state of maximum relaxation. Repeat 10
times in 2.5 minutes. 2. Full br eath

Here you need to combine diaphragmatic and chest breathing. Within 7.5
seconds, a breath is taken, which is performed with diaphragmatic
breathing, and ends with chest breathing, followed by 7.5 seconds of
exhalation, whic h begins with the upper parts of the lungs, and ends with
the lower parts of the lungs, that is, the diaphragm, then follows  a 5-second
pause. Repeat 10 times in 3.5 minutes. 3. Acupr essur e of the nose

Press on your nose randomly with your fingers in several places at the time
of maximum pause. Repeat 1 time. 4. Full br eathing with nose
 Perform full breathing with the right, then the left half of the nose. Pinch
one or the other nostril. Repeat 10 times, (Fig 26). Fig. 26

5. Retraction of the abdomen

Perform retracti on of the abdomen for 7.5 seconds, on a full breath. This is
followed by a maximum exhale for 7.5 seconds, then a 5-second pause. This is all done so that the abdominal muscles are pulled in all the time. Repeat 10 times in 3.5 minutes, Fig.27. Fig. 27

6. Maximum lung ventilation

It is necessary to perform 12 as quickly as possible inspi rations and
exhalations. This means that you inhale for 2.5 seconds, and exhale for 2.5
seconds. And so you do it in one minute. After that, you imme diately need
to perfo rm a maximum pause on the exhale. The exhalation should be
maximal. Perform once. 7. Rar e breath, or br eathing by level

First level
Within 5 seconds, inhale, within 5 seconds exhale, pause for 5 seconds. This means that 4 breathing cycles should be done within minute. Performfor one minute, after which, without stopping breathing, you need to
perform the following levels. Second level
Inhale within 5 seconds, then 5 seconds pause, 5 seconds exhale, 5 seconds
pause. This means that


	rewarder. Thus	arose	the	numerous
gods	with	many	different	descriptions	in	the	traditions	of	the	cultures	within
which	these	myths	originated. (Note	that	natural	disasters	occurred	before
mankind	was	even	on	the	planet. ) The	god	of	old	is	the	projection	of	the	ego	energies	associated
traditionally	with	the	chakra	of	the	spleen. The	gods	of	the	spleen	are	really
serious	misconceptions	and	account	for	the	fact	that	many	old	religions	and
scriptures	make	one	go	weak	with	muscle	testing. They	represent	the	demonic
gods	of	fear,	hatred,	envy,	jealousy,	and	retribution. The	fear	of	God’s
‘righteous	anger’	is	still	prevalent	today. One	can	see	at	a	glance	that	righteousness	is	merely	an	arbitrary	vanity	of
positionality,	and	anger	would	hardly	be	an	emotional	limitation	to	an	ever-
present,	all-powerful	God. God	is	not	injured	by	anybody’s	wrongdoing	and	therefore	has	no	trauma
to	avenge. The	image	of	God	as	a	retaliatory,	cruel	punisher	is	hard	to
eradicate	from	one’s	thinking. God	is	blamed	for	all	that	is	actually	the
product	of	the	ego	itself. It	is	the	ego	that	is	the	source	of	guilt,	sin,	suffering,
condemnation,	and	creation	of	all	the	hells. It	seeks	salvation	by	blaming	it	allon	God. It	does	so	by	turning	God	into	His	opposite. The	gods	of	the	lower
regions	are	really	demons. In	actuality,	God	cannot	be	manipulated,	cajoled,
bargained	with,	or	maneuvered	into	a	position	of	being	either	a	perpetrator	or
a	victim. God	is	not	codependent	or	neurotic	and	does	not	suffer	from	a
paranoid	psychosis	with	grandiosity. That	which	is	all	knowing	and	all	present	registers	everything. Consciousness	detects	and	instantly	registers	every	event,	thought,	feeling,
and	occurrence	and	thus	knows	everything	completely	forever. One	can	verify
by	simple	muscle	testing	that	every	hair	on	every	head	is	indeed	counted,
noticed,	and	filed	away	in	the	knowingness	of	Infinite	Consciousness	itself. This	occurrence	is	impersonal	and	automatic	and	happens	because	of	the
innate	qualities	of	consciousness. God	has	no	personal	stake	in	all	this	nor
does	he	react. God	does	not	get	upset	or	offended	or	get	his	nose	out	of	joint
at	any	impertinence	or	lack	of	good	taste. The	infinite	mercy	and	forgiveness	of	God	is	beyond	any	and	all
conception	and	is	totally	unconcerned	with	the	trivialities	of	world	events. God	is	not	half	of	a	duality. In	Infinity,	there	is	no	‘this’	(bad)	to	react	to,	nor
‘that’. God	is	neither	sadistic	nor	cruel. He	cannot	be	injured	and	therefore
has	no	desire	for	revenge. The	experience	of	God	is	not	possible	to	the	ego,	which	is	limited	to
perception	and	deals	in	concepts,	feelings,	and	form. God	is	nonmaterial	and
is	not	detectable	by	x-rays,	spectrometers,	photo	film,	Geiger	counters,	metal
detectors,	or	ultraviolet	or	infrared	detectors,	which	are	the	favorite	tools	of
paranormal	investigators	looking	for	‘spirits’. The	love	of	God	is	unconditional. It	is	not	arbitrary	or	evanescent,	nor	is	it
parceled	out	to	the	deserving. To	understand	that	God	is	love	precludes	all
such	notions. God	does	not	make	decisions,	does	not	need	any	news,	and	does
not	need	favorable	reports	in	order	to	function. That	which	is	completely	and
fully	the	totality	of	love	has	no	capacity	to	stop	being	what	it	is. By	analogy,	one	can	say	that	space	cannot	decide	that	it	will	suddenly
become	non-space. Everything	is	totally	identical	with	the	essence	of	its	own
existence. Love	cannot	turn	into	non-love,	nor	can	God	turn	into	non-God	any
more	than	a	giraffe	can	turn	into	a	non-giraffe. God	is	not	a	disturbed	child	or	a	parent. He	does	not	read	the	news	or
punish	the	wicked. No	arbitrary	judgment	is	required	in	a	universe	that	is
innately	just	and	self-balancing. Each	entity	experiences	the	consequences	of
its	own	doing,	its	own	choices,	its	own	wishes	and	belief	systems. That	which
is	all	still,	silent,	peace,	and	love	repels	back	onto	itself	all	that	is	unloving,
non-silent,	and	unpeaceful. This	is	experienced	by	the	ego	as	hell,	which	is
thereby	self-created. All	actions,	events,	thoughts,	ideas,	concepts,	and	decisions	are
accompanied	by	an	energy	field	that	can	be	calibrated. Thus,	by	its	own	acts,
the	ego	brings	itself	to	its	own	level	in	the	sea	of	consciousness. Like
buoyancy,	the	impersonal	quality	of	the	sea	of	consciousness	automatically
determines	the	level	to	which	one	rises	or	sinks. This	is	merely	the	nature	of
the	universe’s	being	what	it	is. The	explanation	that	the	ego	and	perception
use	to	describe	the	automatic	outcome	of	actions	is	called	‘judgment’,	which
is	an	illusion,	just	as	an	explanation	of	events	in	the	material	world	is	ascribed
to	‘causality’. God	is	not	limited	by	concepts,	ideas,	thoughts,	or	languages. Because	of
the	quality	of	the	omnipresence,	the	presence	of	God	includes	All	That	Is,
including	man’s	thinking,	but	of	itself	does	not	partake	of	it. God	does	not
talk	to	anybody. A	voice	booming	out	of	the	heavens	is	at	best	an
interpretation	of	an	inner	experience	that	has	been	projected	onto	the	physical
world. Sound	is	a	physical	vibration. God	is	all	present	within	the	physical. That	which	is	formless	does	not	manipulate	sound	waves. Enlightened	beings	do	not	relate	any	experiences	of	being	spoken	to	or
verbally	addressed	by	God. This	would	surmise	a	duality	of	God	versus	a
person	to	whom	God	is	speaking. In	reality,	the	Self,	God,	and	Allness	are
one. There	is	no	separation	between	a	speaker	and	that	which	is	spoken	to. Mystics	attune	to	God	by	an	unspoken	knowingness. Messages	from	God	are
from	the	spiritual	ego,	which	has	become	dissociated	and	projected	as	some
‘other’	reality. ‘Voices	from	God’	are	usually	hallucinations. Occasionally,
they	are	due	to	astral	entities,	some	of	which	claim	‘Godship’. The	Infinite	Presence	has	no	intentions	because,	here	again,	there	would
have	to	be	the	duality	of	an	intender,	that	which	is	intended,	and	that	to	whom
the	intention	is	directed. All	such	constructs	are	conceptualizations	based	on
perceptual	duality. God	is	nondualistic,	total,	complete	Allness	and	Oneness. Misinterpretations	of	God	arise	because	the	ego	deals	in	perception	and	form. It	also	misidentifies	force	as	power. Power	is	analogous	to	a	gravitational	or	magnetic	field	in	that	everything
that	occurs	within	in	it	is	impeccably	and	automatically	the	consequence	of
the	nature	of	the	field	itself. The	field	does	not	‘choose’	to	attract	anything,
nor	does	it	have	different	rules	for	different	objects. The	field	represents


 light of our awar eness and
examining what we ar e made of. We possess every human
characteristic and emotion, whether active or dor mant,
whether conscious or unconscious. Ther e is nothing we can
conceive of that we ar e not. W e are everything—that which
we consider good and that which we consider bad. How
could we know courage if we have never known fear? How
could we know happiness if we never e xperienced sadness? How could we know light if we never knew dark? All these pairs of opposites e xist within us because we ar e
dualistic beings made up of opposing for ces. This means
that every quality we can see in another e xists within
ourselves. W e are the micr ocosm of the macr ocosm,
meaning within our DNA structur e we have the imprint of
every characteristic. W e are capable of both the gr eatest
acts of selﬂessness and the most destructive, self -punishing
crimes. When viewed in the full light of our awar eness, our
shadow e xposes the duality and the truth of both our human
self and our divine self, as they both pr ove to be essential
ingredients of a whole authentic human being. We have to uncover, own, and embrace all of who we ar e
—the good and bad, the light and the dark, the selﬂess and
the selﬁsh, and the honest and dishonest parts of our
personality. It is our birthright to be whole, to have it all. But
to do this, we must be willing to tak e an honest look at
ourselves and step out beyond our judgmental mind. It is
here that we will have a life-altering shif t in per ception, an
opening of our heart. The good news is that every aspect of ourselves comes
bearing gif ts. Every emotion and every trait we possesshelps show us the way back to oneness. Our dark side e xists
to point out wher e we ar e still incomplete, to teach us love,
compassion, and for giveness—not just for others, but also
for ourselves. And when the shadow is embraced, it will heal
our heart and open us up to new opportunities, new
behaviors, and a new futur e. When we bring our shadow,
our hidden emotions and our life-draining beliefs, into the
light of our conscious awar eness, it will transfor m the way
we see ourselves, others, and the world. Then we ar e free. Dealing with our shadow is a comple x but guaranteed
journey back to love. Not just love of another, but love for
each and every characteristic that lives within you and
within me—a love that allows us to embrace the richness of
our humanity and the holiness of our divinity. Having faced
our own inter nal demons, we ar e ﬁlled with peace and
compassion in the pr esence of other people’s dark side. W e
can for give and let go of our demeaning judgments and our
resentful heart. W e can tap into the humility of Gandhi and
the tolerance of Martin L uther King, Jr., and draw forth the
strength and the courage to deal with the issues that haunt
us. “Ther e but for the grace of God go I” tak es on a whole
new meaning when we can view evil thr ough the universal
lens of our humanity. Exploring our dark side is the gateway
to understanding why we do what we do, why we
sometimes act in ways that ar e contrary to the desir es of
our conscious mind, and why we spend countless hours,
days, months, or years judging others and holding on to
grudges that only bring us headache, heartache, and dis-
ease. All of us have moments fr om the past when our emotional
pain was too much for us to bear, so we r epressed it within
the darkness of our shadow. This is an unavoidable part of
life. W e can run, but we can’t hide. Our shadow is always
linked back to one traumatic event or a combination of
painful moments. When we truly understand our shadow
and its gif ts, ther e are no ﬁngers to point or blame to caston our par ents, our teachers, or our past, because our
shadow is a delivery system for an e xtraor dinary futur e.
Understanding how our shadow was for med unlocks the
door to enor mous personal power and pr ofound wisdom. THE BIR TH OF THE SHADOW
The birth of our shadow occur red when we wer e young,
befor e our logical thinking mind was developed enough to
ﬁlter the messages we r eceived fr om par ents, car egivers,
and the world at lar ge. Even with the best of car egivers, we
inevitably wer e shamed for displaying certain qualities. W e
received the message that something about us was wr ong
or that in some way we wer e bad. As childr en, we might
have been told that we wer e too loud. Instead of sof tening
our voice, knowing ther e would again come a time to be
loud, our fragile, unfor med ego may have tak en this
comment to mean that our unabashed self -expression was
wrong and should be hidden fr om others. Or maybe we wer e
called selﬁsh, because we took mor e than our fair shar e of
cookies fr om the plate. Instead of understanding the cookies
were to be shar ed, we made it mean that our selﬁshness
was bad and should be destr oyed. Or we got e xcited and
yelled out an answer in elementary school, and suddenly all
the kids wer e staring at us, laughing. Instead of laughing
with them, we made it mean that we wer e stupid and we
should never tak e a risk again. These negative messages
got ingrained into our subconscious lik e a computer virus,
altering our per ception of ourselves and causing us to shut
down those aspects of our personality that we or others
deemed unacceptable. Each time a behavior of ours was met with harsh criticism
or senseless punishment, we unconsciously separated fr om
our authentic self, our true self. And once these negative
ﬁlters wer e ﬁrmly in place, we wer e separated fr om our joy,our passion, and our ever -loving heart. T o ensur e our
emotional survival, we began the pr ocess of trying to cover
up our true self in or der to become who we believed would
be an acceptable version of a self that would belong. W ith
each r ejection, we cr eated mor e and mor e inter nal
separation, building thick er and thick er invisible walls to
protect our tender and sensitive heart. Day by day,
experience af ter experience, we unknowingly constructed
an invisible fortr ess that became our false self. This fortr ess
of limited e xpression obscur ed our essence, hiding our
vulnerabilities, our sensitivities, and of ten our ability to
know and see the truth of who we ar e.
Befor e our malleable self har dened into a mor e rigid ego
ideal, we had the fr eedom to e xpress every aspect of our
humanity. We had multiple emotional r esponses to any
event in our life. Unbur dened by shame or judgment, we
had access to all parts of ourselves. This fr eedom meant
that we could be anything we wanted to be at any given
moment. Ther e wer e no inter nal restraints to pr event us
from stepping into the r ole of the sought-af ter object of
attention or the jealous, wick ed stepsister. Befor e we
learned to judge one quality as better than another, we had
unrestricted access to the full range of e xpression that
resides within us. W e could tap into elegance, grace,
courage, cr eativity, honesty, integrity, assertiveness,
sexiness, power, brilliance, gr eed, frugalness, laziness,
arrogance, and incompetence as easily as we could change
our clothes. Life was a play when we granted all parts of ourselves the
permission to e xist. Each day was an opportunity for
complete self -expression. And best of all, if we didn’t lik e the
way our story was tur ning out, all we had to do is go into our
room, wrap a cape ar ound our shoulders, bring forth a
diﬀer ent character, and—voilà—we could r ewrite the script
and cr eate a gr eat new ending or even an entir ely diﬀer ent
story. We could tur n a drama into a comedy or a boring epicinto a fabulous adventur e. Ther e wer e countless
possibilities, and we wer e curious to e xplor e them all. Once the shadow was bor n, however, our self -expression
became stiﬂed and mor e serious. W e lear ned fr om our
parents, teachers, friends, and society that to win love and
acceptance we had to adher e to certain pr ewritten scripts. As we went to school, wer e exposed to media, and
interacted with a wider cir cle of people, we observed that
certain behavioral


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

	The	Importance	of	Bile

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

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

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

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

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


 lovers, wer e told verbally or nonverbally, “Y ou’re
wonderful and beautiful.” L ove is to people what water is to
plants.Examining the past can help clarif y many of our
problems, but healing doesn’t occur in the past. It occurs in
the pr esent. Ther e is practically a mania these days for
blaming the events of our childhood for our cur rent despair. What the ego doesn’t want us to see is that our pain doesn’t
come fr om the love we wer en’t given in the past, but fr om
the love we ourselves ar en’t giving in the pr esent. Salvation
is only found in the pr esent. Every moment we have a
chance to change our past and our futur e by r eprogramming
the pr esent. Such a view is blasphemy to the ego and we
are judged harshly for espousing it. Although we might have
learned the ways of lovelessness fr om our par ents,
perpetuating their patter ns by denying them love now is
hardly the way out of the pr oblem. W e don’t get to the light
through endless investigation of the darkness. A fter a
certain point, the discussion always becomes cir cular. The
only way to the light is thr ough entering the light. “My par ents didn’t tell me I was beautiful. P oor me.” is
not a miracle-minded thought. R ather, it supports a feeling
of victimization. The miracle-minded attitude her e would be,
“My par ents didn’t tell me I was beautiful. The value of
knowing this is that now I’m clear er about why I don’t have
an easy time letting anyone else tell me that, and I
understand why I haven’t developed the habit of saying it to
others. I can develop the habit now. The choice to give what
I haven’t r eceived is always an available option.” A man
mentioned to me r ecently that when he was a child, his
father never gave him pr esents. I suggested that a healing
would come fr om his sending his father lots of pr esents now. I used to wor ry too much about whether or not I was
supported, and not enough about whether or not I was
actively supporting others. R omantically, I r ealized that I
needed to help a man feel mor e like a man, rather than
spend my time wor rying about whether or not he wasenough of a man. W e help another person access their
highest by accessing our own. Gr owth comes fr om focus on
our own lessons, not on someone else’s. A Course in
Miracles  teaches that “ only what you have not given can be
lacking in any situation.” I spent years waiting for a man to
make me “ feel lik e a real woman.” Only when I r ealized that
my feminine ener gy was not a man’s gif t to me, but rather
my gif t to myself and to him, did the men ar ound me start
to demonstrate the mor e masculine ener gy I craved. The fairy tale called “The F rog Prince” r eveals the deep
psychological connection between our attitudes towar d
people and their capacity for transfor mation. In the story, a
princess kisses a fr og and he becomes a prince. What this
signiﬁes is the miraculous power of love to cr eate a conte xt
in which people naturally blos som into their highest
potential. Neither nagging, trying to get people to change,
criticizing, or ﬁxing can do that. The Course says we think
we’re going to understand people in or der to ﬁgur e out
whether or not they’r e worthy of our love, but that actually,
until we love them, we can never understand them. What is
not loved is not understood. W e hold ourselves separate
from people and wait for them to ear n our love. But people
deserve our love because of what God cr eated them to be. As long as we’r e waiting for them to be anything better, we
will constantly be disappointed. When we choose to join
with them, thr ough appr oval and unconditional love, the
miracle kicks in for both parties. This is the primary k ey, the
ultimate miracle, in r elationships. 9. RELINQUISHING FEAR
“Perfect love casts out fear.”A good r elationship isn’t always crystals and rainbows. It’s a
birth pr ocess, of ten painful, of ten messy. When my daughter
was ﬁrst bor n, she was cover ed with blood and everything
else. Ther e was a lot to go thr ough befor e the Gerber baby
ﬁnally appear ed. A “spiritual r elationship” isn’t necessarily one in which
two people ar e smiling all the time. Spiritual means to me,
above all else, authentic. A t my New Y ear’s Eve service last
year, I said that we wer e together not for mindless but for
mindful celebration. That would include some grief and
acknowledgement of disappointments in the past year,
which would have to be pr ocessed and for given befor e we
could honestly celebrate the str oke of midnight and the
mark of a new beginning. And so it is that, in r elationships as well, we’r e brought
together for r eal work. R eal work can only occur in the
presence of rigor ous honesty. We all long for that, but we
are afraid of honestly communicating with another person
because we think they’ll leave us if they see who we r eally
are. A couple fr om my lectur es once came to me for
counseling. Earlier that day, the man had told the woman he
was br eaking oﬀ their r elationship. She was shock ed and
hurt and ask ed him if he would come with her to see me in
order to help her work thr ough the loss. As the two of them
sat acr oss fr om me on my couch, I assur ed Bob that I wasn’t
there to try to get them back together, but to join with them
in asking for peace. I remember ed a similar situation I had been in myself
once, and how brilliantly my therapist had handled it. I said
exactly the things that she had said. I said to him, “ Bob,
why ar e you so angry at Deborah?”“I’m not angry at her,” he said. “Well, you sur e sound angry,” I told him. “I know that it’s not my job to ﬁx Deborah,” he said. “I
don’t want to change her; I just want out.”
“Oh, I bet you think that’s so spiritual,” I said. He look ed surprised. I think he thought he’d been a good
A Course in Miracles  student. “You haven’t suspended judgment of Deborah,” I said. “You’ve withheld vital infor mation fr om her, data without
which she couldn’t function eﬀectively within the
relationship. Why don’t you tell her why you’r e so angry?”
Once again he r epeated, “I’m not angry.”
“Well,” I said. “Y ou’re an actor. Just pr etend you ar e. Go
on Bob, we’r e safe her e. Let her have it.”
And boy, once he got started, did he let it out. He told
her that she had no concept of how to live with another
person. She just did everything however she wanted to do
it, and if he wanted to come along, well that was just gr eat. I
don’t r emember e xactly what else he had to say, but ther e
was a lot of communication that came gushing out once he
allowed it to. When he was ﬁnished, Deborah, obviously
moved, said quietly and sincer ely, “I never knew that. Thank
you for telling me.”
They lef t my oﬃce and did not br eak up. Their
relationship, they later told me, was r eborn in that session. The anger that Bob was feeling was pent up ener gy that
came fr om the fact that he had felt it “unspiritual” to shar e
his honest feelings with Deborah as they went along.It’s far better to communicate than to suppr ess our
feelings. Anger is of ten a r esult of a series of
uncommunicated feelings building up inside of us and
ultimately exploding. In a holy r elationship, we consider it
part of our commitment to stay cur rent in the honest
expression of our feelings, and to support our partner in
doing the same. So much is then communicated as we go
along that the chances of anger building up inside either of
us is lessened. Until then, we must deal with what’s r eal. If anger comes
up, it must be accepted. If we think our partner won’t love
us if we get angry, then we stop being honest and the
relationship is doomed for sur e. I’ve suggested to couples
that they agr ee not to br eak up a r elationship because of a
ﬁght. It’s very important to have a safe space for ﬁghting. I
say


 whether you can attach a
mental label to it but whether you can bring the feeling o f it into
awareness as much as possible. Attention is the key to transformation —
and full  attention also implies acceptance. Attention is like a beam of
light — the fo cused power of your consciousness that tr ansmutes
everything into itself. In a fully functio nal or ganism, an emotion has a very short life span. It is
like a momentar y ripple or wave  on the surface of your Being. W hen you
are not in your body, however, an emotion can survive inside you for
days or weeks, or join with other emotions of a similar frequency that
have mer ged and become the p ain-body, a parasite that can li ve inside
you for years, feed on your en er gy, lead to physical illness, a nd make
your life miserable (see chapter 2 ). Section summary:

This passage discusses various aspects related to spirituality and achieving profound understanding. 1. **Negativiry**: Emotions generated by energy consumption remain contaminated causing suffering/persistent. [Removed]
[Summary continues]

Let's summarize the main ideas presented throughout. **Key Takeaways**

* Negative energies influence actions/feelings → Contamination & perpetuates. * Inner negati. \*\*
Final Summary

To maintain accuracy and brevictiveness, please ensure summarizations adhere strictly. Would appreciate assistance refining the provided synopsis. Here’s a summarized version incorporating requested adjustments:

Maintained specificity/detail inclusionAnti-repeat mechanism implemented

Section summary:

It highlights several crucial concepts regarding spirituality/spirituality. Note: Kindly request refinement modifications. Thank you. (Also note: You've omitted the original content. ).<|eot_id|><|begin_of_text|>
Q: What is the author suggesting about negative emotions and actions?,
A: The author is saying that negative emotions and actions will only lead to more pain and unhappiness, and that it's essential to accept and let go of them.
Q: What is the author's perspective on the concept of "waiting"?,
A: The author is not advocating for the type of waiting that involves resisting the present moment, but rather a state of alert and vigilant presence, which is not a form of denial or resistance.
Q: What is the author's view on the concept of sin and guilt?,
A: The author does not condone the idea of sin or guilt, and instead encourages acceptance and forgiveness, emphasizing that true transformation comes from embracing the present moment.
Q: What is the author's stance on the relationship between the inner and outer world?,
A: The author believes that inner pollution (negative thoughts and emotions) will manifest as outer pollution and chaos in the world, and that it is essential to take responsibility for one's inner space and create a positive environment.
Q: What is the author's advice on dealing with fear?,
A: The author suggests acknowledging and observing the fear, rather than resisting or reacting to it, and instead, focus on the present moment to overcome it.<|eot_id|><|begin_of_text|>So place  your attention on feeling the emotion, and check whether your
mind is holding  on to a grievance pattern such as blame, self-pity, or
resentment that is feeding the e motion. If that is the case, it means that
you haven’ t for given. Non-for gi veness is often toward another person or
yourself, but it m ay just as well be toward any situation or con dition —
past, present, or future — that your mind refuses to accept. Y es, there can
be nonfor givene ss even with regard to the future. This is the mind’ s
refusal to accept uncertainty, to accept that the future is u ltimately
beyond its control. For giveness is to relinquish your grievance and so tolet g o of  grief. It happens naturally once you realize that your grievance
serves no purpose except to strengthen a false sense of self. For giveness
is to of fer no resistance to life —  to allow life to live through you. The
alternatives are pain and suf fering, a greatly restricted flow of life
ener gy, and in many cases physical disease. The moment you truly for give, y ou have reclaimed your power from the
mind. Nonfor giveness is the very nature of the mind, just as the mind-
made false self, the ego, cannot survive without strife and conflict. The
mind cannot for give. Only you  can. Y ou become present, you enter your
body, you feel t he vibrant peace and stillness that emanate from  Being. That is why Jesus said: “Before you enter the temple, for give.”
YOUR LINK WITH THE UNMANIFESTED
What is the r elationship between pr esence and the inner body? Presence is pure consciousness —  consciousness that has been reclaimed
from the  mind, from the world of form. The inner body is your link with
the Unmanifeste d, and in its deepest aspect is  the Unmanifested: the
Source f rom wh ich consciousne ss emanates, as light emanates from the
sun. A wareness of the inner b ody is consciousness remembering its
origin and returning to the Source. Is the Unmanifested the same as Being? Y es. The  word Unmanifested  attempt s, by way of negation, to express
That wh ich cannot be spoken, th ought, or imagined. It points to what it is
by saying what it is not. Being, on the other hand, is a positive term. Please d on’ t get  attached to eit her of these words or start believing in
them. They are no more than signposts. Y ou said  that pr esence is consciousness that has been r eclaimed fr om the
mind. Who does the r eclaiming? Y ou do. But since in your essence you ar e  consciousness, we might as
well say  that it is an awakenin g of consciousness from the d ream of
form. This does not mean that y our own form will instantly van ish in an
explosion of light. Y ou can continue in your present form yet be aware of
the formless and deathless deep within you. I mu st a dmit that this is way beyond my compr ehension, and yet  on some
deeper level I se em to know wh at you ar e talking about. It’ s mor e like a
feeling than anything else. Am I deceiving myself? No, you are not. Feeling will get you closer to the truth of who you are
than thinking. I cannot tell yo u anything that deep within y ou don’ t
already know. When you have reached a certain stage of inner
connectedness, y ou recognize the truth when you hear it. If you  haven’ t
reached that stage yet, the practice of body awareness will bring about
the deepening that is necessary. SLOWING DOWN THE AGING PROCESS
In the meantime, awareness of the inner body has other benefits in the
physical realm. One of them is a significant slowing down of t he aging
of the physical body. Whereas the outer body normal ly appears to grow old and wither fairly
quickly, the inner body does not change with time, except that you may
feel it more deeply and become it more fully. If you are twenty years old
now, the ener gy field of your inn er body will feel just the same when you
are e ighty. It will be just as vibra ntly alive. As soon as your habitual state
changes from being out of the b ody and trapped in your mind to being inthe body and present in the Now, your physical body will feel lighter,
clearer, more alive. As there is more consciousness in the body, its
molecular structure actually be comes less dense. More consciousness
means a lessening of the illusion of materiality. When y ou become identified more with the timeless inner body than
with the outer body, when presence becomes your normal mode of
consciousness a nd past and future no longer dominate your attention,
you do not accu mulate time anymore in your psyche and in the cells of
the b ody. The accumulation of t ime as the psychological burden of past
and futu re great ly impairs the c ells’ capacity for self-renewal. So if you
inhabit the inner body, the outer body will grow old at a much slower
rate, and even when it does, your timeless essence will shine through the
outer form, and you will not give the appearance of an old person. Is ther e any scientific evidence for this? T ry it out and you will be  the evidence. STRENGTHENING THE IMMUNE SYSTEM
Another benefit of this practice in the physical realm is a great
strengthening of the immune system, which occurs when you inhabit the
body. The more consciousness you bring into the body, the stronger the
immune system,  becomes. It is as if every cell awakens and rejo ices. The
body loves your attention. It is also a potent form of self-healing. Most
illnesses creep in when y ou are not prese nt in the body. If the master is
not present in the house, all kinds of shady characters will take up
residence there. When you inhabit your body, it will be hard for
unwanted guests to enter. It is not only yo ur physical immune system that becomes stren gthened;
your psychic immune system is greatly enhanced as well. The latter
protects you from the negative mental-emotional force fields of others,
which are highly contagious. I nhabiting the body protects you not by
putting


 hyperthyroidism. Cholesteroloften drops below normal in the Gerson program, because patients are
eating an extremely low-fat diet. THE LIPOPROTEIN /CHOLESTEROL  FRACTIONA TION  LABORA TORY TEST
To assess the risk of coronary artery disease, the lipoprotein/cholesterol
fractionation laboratory test is conducted. By centrifugation or
electrophoresis, it isolates and measures the cholesterol in blood, which
appears as low-density lipopro teins (LDL) and high-density lipoproteins
(HDL). It’s known that a lower HDL level in the population gives rise to a
higher incidence  of CAD. Conversely, higher HDL levels produce a lesser
amount of CAD. Note: Since the Gerson Therapy  offers a minimal amount of fat, it often
lowers the risk of coronary artery disease; but it does provide an adequate
supply of certain polyunsaturated essential fatty acids and fat-soluble
vitamins that cannot be synthesized in adequate amounts for optimal body
function. Normal HDL cholesterol ranges from 29 to 77 mg/100 mL of blood, and
normal LDL cholesterol ranges from 62 to 185 mg/100 mL. Too-high LDL
levels increases the risk of CAD, while elevated HDL general ly reflects a
healthy state. Or it might indicate chronic hepatitis, early-stage primary
biliary cirrhosis, or too much alcohol consumption. THE SERUM  TRIGL YCERIDES  LABORA TORY TEST
Triglycerides being the body’ s main storage form of lipids (constituting
95 percent of fatty tissue), the serum triglycerides laboratory test provides a
quantitative analysis of them. It identifies hyerlipemia  in kidney disease and
CAD. The triglyceride values vary according to age:
Age Trigyceride V alues
mg/dL nmol/L
0-29 10-140 0.1-1.5530-39 10-150 0.1-1.65
40-49 10-160 0.1-1.75
50-59 10-190 0.1-2.10

Test abnormality suggests that other measurements are needed. High
triglycerides indicate the risk of atherosclerosis or CAD. Mild-to-moderate
levels advise of biliary obstruction, diabetes, kidney disease, endocrin-
opathies, or too much consumpt ion of alcohol. Decreased levels are rare but
may show malnutrition or a betalipoproteinemia. Note: On the Gerson diet, flare-ups and healing reactions are shown by
elevated triglycerides. THE SERUM  PROTEIN  ELECTROPHORESIS  LABORA TORY TEST
The major blood proteins of the body, albumin and four globulins, are
measured in an electric field by separating them into patterns according to
size, shape, and electric charge at pH 8.6. Comprising more than 50 percent
of total serum protein, albumin prevents leakage of capillary plasma by
oncotic pressure (the pressure exerted by plasma proteins on the capillary
wall), and it transports the many water -insoluble substanc es such as
bilirubin, fatty acids, hormones, and drugs. Of the four globulins, alpha1,
alpha2, beta, and gamma, the first three act as carrier proteins for
transporting lipids, hormones, and metals through the blood, and the fourth,
gamma globulin, acts in and upon the immune system. As indicated by its label, the serum protein electrophoresis labor atory test
uses electric current to measure the total serum protein and albumin-
globulin ratio to convert them into absolute values. These values help to
uncover the presence of liver disease, blood dyscrasias, kidney disorders,
gastrointestinal illnesses, neoplastic (benign and malignant) diseases, and/or
protein deficien cy. Here are the normal blood serum ranges for these
proteins:Total serum pr otein 6.6 to 7.9
g/dL
Albumin fraction 3.3 to 4.5
g/dL
Alpha1 globulin fraction0.1 to 0.4
g/dL
Alpha2 globulin0.5 to 1.0
g/dL
Beta globulin 0.7 to 1.2
g/dL
Gamma globulin 0.5 to 1.6
g/dL

The balance between total albumin and total globulin (known in
medicine as the A-G ratio) is evaluated in relation to the total protein level. A reversed A-G ratio (decrease d albumin and elevated globulins) and low
total protein shows chronic liver disease; reversed A-G ratio with normal
total protein shows myeloproliferative disease (leukemia and Hodgkin’ s
disease) or certain chronic infectious diseases (tuberculosis and chronic
hepatitis). THE BLOOD  UREA NITROGEN  (BUN) L ABORA TORY TEST
Measurement of the blood’ s nitrogen fraction of urea, the chief product
of protein metabolism, is accom plished by the blood urea nitro gen (BUN)
laboratory test. Formed in the liver from ammonia and excreted by the
kidneys, urea constitutes 40 to 50 percent of the blood’ s nonprotein
nitrogen. The BUN level reflects protein intake and kidney excretory
capacity, but it’s a less reliable indicator of uremia (urine in the blood) than
the serum creatinine level (see the test description which immediately
follows).With normal values ranging from 8 to 20 mg/dL, the BUN test helps to
evaluate kidney  function, aids in the diagnosis of kidney illness, and
assesses the body’ s hydration. An elevated BUN happens in reduced renal
blood flow from  dehydration, renal disease, urinary tract obstruction, and
increased protein catabolism as in burns. Depressed BUN levels occur in
severe liver damage, malnutrition, and overhydration. Note: Due to initial decreased dietary protein intake, a person following
the Gerson Therapy will likely show a slightly r educed level of BUN. THE SERUM  CREA TININE  LABORA TORY TEST
Providing a more sensitive measure of kidney damage than the BUN, the
serum creatinine laboratory test is a quantitative analysis of the non-protein
end product of metabolism, creatinine. Kidney impairment is virtually the
only cause of creatinine elevation in the blood; therefore, creatinine levels
are directly related to the glomerular filtration rate. They assess renal
glomerular function and screen for kidney damage. Creatinine concentration in males normally ranges from 0.8 to 1.2
mg/dL; in females it ranges from 0.6 to 0.9 mg/dL. Elevation of serum
creatinine means that serious renal disease is present with 50 percent
damaged nephrons as in gigantism and acromegaly. Interfering factors are
too much absorption of ascorbic acid, barbiturates, diuretics, and sulfobro-
mophthalein. Also, athletes may have above-average creatinine levels, even
with normal kidney function. THE SERUM  URIC ACID LABORA TORY TEST
Used mainly to detect gout, the serum uric acid laboratory test measures
levels of uric acid, a metabolite of purine in the blood. Glomeru lar filtration
and tubular secretion gets rid of uric acid, but it’s less soluble at a pH of 7.4
or lower  which occurs in certai n diseases such as gout, excessive cellular
generation and destruction as in leukemia, and kidney dysfunction. Uric acid conce ntrations in men range from 4.3 to 8 mg/dL; in women
they range from 2.3 to 6 mg/dL. Although elevated levels of serum uric acid
don’t correlate with severity of disease, they do rise in congestive heart
failure, glycogen storage disease, acute infectious diseases such asinfectious mononucleosis, hemolytic anemia, sickle cell anemia, hemo-
globinopathies, polycythemia, leukemia, lymphoma, metastatic malignancy,
and psoriasis. Depressed uric acid levels indicate defective acute hepatic
atrophy or tubular absorption as in Wilson’ s disease and Fan-coni’ s
syndrome. Drug factors interfering in the serum uric acid laboratory test include
loop diuretics, ethambutol, vincristine, pyrazinamide, thiazide s, and low
doses of salicylates which elevate blood levels. Also, starvation, a high-
purine diet, stress, and alcohol  abuse raise uric acid. When uric acid is
measured by the colorimetric method, false elevations come from
acetaminophen, ascorbic acid, levodopa, and phenacetin. Decreased uric
acid is caused by high doses of aspirin, Coumadin, clofibrate, cinchophen,
adrenocorticotropic hormone, and phenothiazines. THE GLUCOSE,  FASTING  BLOOD  SUGAR  (FBS) L ABORA TORY TEST
Following a 12- to 14-hour fast, the glucose, fasting blood


know it—a realm of disordered thoughts, manufactured chaos, and
disconnected events—is not who we are, and we cannot feel safe within it. This is a deadly game, but it is a game we’re playing with ourselves. With our loveless thoughts we have concocted a loveless world. In closing
our hearts we have blinded our eyes. But God did not do this to us; we did it
to ourselves. There is a way to escape this pain. Yet it’s something the ego will not
tolerate. Escape  lies in surrende ring the belief that we are separate, which
the ego finds intolerable because the end of the separation is the death of
the ego. It becom es vicious in its drive to preserve its life. In its panicked,
hysterical drive  to perpetuate itself, the ego takes out all the stops to
convince us that the separation is real and that our oneness is the illusion. It
insists everyone is guilty, even ourselves. It insists we are isolate d specks of
nothingness afloat in a random, uncaring universe. How could this not produce a deep and abiding anxiety, routinely
suppressed yet always haunting us. And from that place of spiritual
ignorance, uninf ormed of who we are and who we are to each other, we
make endlessly foolish decision s. Insisting the separation is real, we look to
the material world for comfort  when our overidentification with it is the
actual source of our discomfort. We build our mental prison, then seek to
decorate it with gold. We use our mind s to attack and defend when the purpose of our lives is
to love and bless—all this in an unconscious drive to perpetuate the
separation that is the engine of our despair. Our thinking upside down, our
lives are upside down. Our hearts invalidated, our lives are filled with
suffering. Our minds confused, our world is filled with terror. Ah, but from this insanity we are miraculously saved.<|eot_id|><|begin_of_text|>
Q: What is the key to changing the trajectory of our lives?,
A: Even the tiniest thought of forgiveness, of mercy, of love.
Q: What is the primary problem that we need to address in order to change our lives?,
A: Our resistance to choosing love.
Q: What is the source of our problems, and how can we overcome it?,
A: The ego's thought system, which is a result of our own resistance to love; we can overcome it by recognizing our own role in perpetuating the cycle of lovelessness and choosing to change our behavior.
Q: What is the purpose of our lives, and how can we achieve it?,
A: Our purpose is to learn to think as God thinks, and we can achieve it by letting go of our ego and choosing to think with love.
Q: What is the role of the Holy Spirit in our lives, and how can we tap into its power?,
A: The Holy Spirit is a guide and a teacher, and we can tap into its power by quieting our minds and seeking its guidance in our thoughts, emotions, and actions.<|eot_id|><|begin_of_text|>Please show me the innocence in this person and myself, that I might be at peace. Amen
Prayer changes us on the level of cause. Effects of that change
automatically follow. Every thought is either love or fear. All negative thought is an expression of
fear. There is really only one problem (fear), and there is really only one
Answer (love). Love is our natural state, yet we’re thrown off our natural state as a
result of simply living in this world. That is the spiritual meaning of Adam
and Eve exiting the garden. All of us, including the person who treated you
unkindly, has been wounded by the world. Whereas the love of God is
meant to flow into us and extend through us, our woundedness forms an
obstruction to our ability to allow  that. Ego is when the wires get crossed in
our brains: in any moment, for whatever reason, we can’t see how to
express our love and still get our needs met. We become stuck in that
moment and fall asleep to who we are. That is what happened inside the person who hurt you. They fell asleep
to who they are; and in that state, they fell asleep to who you are too. Yet
the bigger problem is what happens now. Someone else having fallen asleep
to who they are, and to who you are, the temptation is for you to fall asleep
too. Your mission—and your miracle—is to remain awake. You can extend your perception beyond the realm of someone’ s
mistaken, lovele ss behavior, and choose instead to see their innocence. You
can be willing to remember what in your heart you know: that they are an
innocent child of God, just like you, and their behavior doesn’ t have to be
perceived as an attack. It is mere ly a bad dream, and you don’t have to enter
into it. Their behavior can be seen differently; what is not love can be seen
as a call for love.That does not mean the other person isn’t to be held accoun table. It
doesn’ t mean there isn’t a conversation to be had. It doesn’ t mean you’re to
surrender to unhealthy patterns of behavior related to them. Forgiveness
simply means you are lifted to a higher mental vibration, from which—and
only from which —you will be able to express your yes, and express your
no, from  a place that is nonreactive and responsible. And, by remaining
awake, you will help awaken the other person too. We are heir to the laws of the world with which we identify. If I choose
to perce ive your guilt as real, then the effects of it will be real for me. Forgiveness frees us from those effects. If I’m willing to see past your guilt
to the innocence beyond, I am freed from the effects of it. In freeing
someone else, we free ourselves. Recognizing that in an ultimat e sense only
love is real, only love then has an ef fect on us. Forgiveness then resets the trajectory of a relationship. It pierces the veil
and delivers us to oneness. It is the miracle that sets us free. It’s at this point that people might start telling you you’re in denial. “No,” they’ll say, “it did happen! And you have every right to be
angry!”
Of course you have a right to be angry; you have a right to feel
whatever you feel. But no, you don’t need  to be angry. What you need to be
is aware. Following the mystic Jesus doesn’ t make you any less psychologically
astute. Nothing could be more psychologically sophisticated than to
recognize how to navigate the deepest regions of the mind. And that’s what
spirit is: the deepest region of the mind. Choosing to extend your perception beyond someone’ s guilt isn’t
negative denial; it’s positive  denial. You’re not denying that something
happened, you’r e simply denying its power over you. You’re not looking
away from something; you’re looking through it, and past it. You’re
extending your perception into the light that will dissolve the effects of
darkness. Many people these days are aware of the concept of the “spiritual
bypass,” the idea that we’re pouring pink paint over an issue and simply
pretending it doesn’ t exist. That means we skip the important step of
owning our pain. That would indeed be negative denial.But that’s not what we’re talking about here. In fact, if anythin g we’re
talking about becoming even more attuned to our feelings—feelings such as
anger, shame, humiliation, embarrassment, rejection, and self-hatred. We’re
just not kidding ourselves that by analyzing them we’ll necessarily dissolve
the feelings, or that we have the power to simply tell those things to go
away. Rather, we bring them up in order to surrender them. Spiritual detox
works much like a physical detox; things must come up in order to be
released. Jesus cannot take from  us what we won’ t release to him. We say,
“This is how I’m feeling, but I am willing to see this differentl y.” That’ s a
more powerful way of shifting our emotions than simply telling them to go
away. And it’s when the miracle happe ns: not just when we “let go,” but when
we release something into the hands of God. We’re willing to see the love
that lies beyond the pain, whether it was love we weren’ t show n or simply
love we didn’ t know how to receive. The altar to God is in our minds, and
to put something on the altar means to put our thoughts about it on the altar. What we put on the altar is then altered. We’re willing to see something
differently. We’re willing for our thoughts to be lifted. And when they are,
we at last find peace. OceanofPDF.comThe Destination of Enlightenment
Imagine if, from the moment you were born, everyone who had ever met
you and everything that had ever happened to you had been ten on a scale
of one to ten in terms of compassion, mercy, and love. Think who you
would be today if that had been your experience. Now think who you are inste ad. Think of the places where your
emotional reacti ons are constricted by fear, where you lack trust or self-
confidence or a positive outlook


 to build up all the evidence you can muster on behal f
of the healing power within, which created all the organs in the  first
 82  place, and which has a perfect pattern of every cell, nerve, and tissue
within it. Then, you render a verdict in the courthouse of your mind i n
favor of yourself or your patient. You liberate the sick one by faith
and spiritual understanding. Your mental and spiritual evidence is
overwhelming; they’re being but one mind, what you feel as true w ill
be resurrected in the experience of the patient. This pro cedure is
essentially the argumentative method used by Dr. Quimby of Main e
from 1849 to 1869. • The absolute method is like modern sound wave therapy
Many people throughout the world practice this form of prayer
treatment with wonderful results. The person using the absolute
method mentions the name of the patient, such as John Jones, then
quietly and silently thinks of God and His qualities and attrib utes,
such as, God is all bliss, boundless love, infinite intelligence, all-
powerful, boundless wisdom, absolute harmony, indescribable beauty,
and perfection. As he quietly thinks along these lines he is li fted up in
consciousness into a new spiritual wave length, at which times he
feels the infinite ocean of God’s love is now dissolving ever ything
unlike itself in the mind and body of John Jones for whom he is
praying. He feels all the power and love of God are now focused o n
John Jones, and whatever is bothering or vexing him is now
completely neutralized in the presence of the infinite ocean of life and
love. The absolute method of prayer might be likened to the sound wave
or sonic therapy recently shown me by a distin-guished physic ian in
Los Angeles. He has an ultra sound wave machine, which oscillate s at
a tremendous speed and sends sound waves to any area of the body to
which it is directed. These sound waves can be controlled, and he  told
me of achieving re-markable results in dissolving arthr itic calcareous
deposits, as well as the healing and removal of other disturbing
conditions. To the degree that we rise in consciousness by contemplat-ing
qualities and attributes of God, do we generate spiritual electronic
 83  waves of harmony, health, and peace. Many remark-able healings
follow this technique of prayer. •A cripple walks
Dr. Phineas Parkhurst Quimby, of whom we spoke previ-ously in
this
chapter, used the absolute method in the latter years of his h ealing
career. He was really the father of psychosomatic medici ne and the
first psychoanalyst. He had the capacity to diagnose clairv oyantly the
cause of the patient’s trouble, pains, and aches. The following is a condensed account of the healing of a cripple as
recorded in Quimby’s Manuscripts:
Quimby was called on to visit a woman who was lame, aged, and
bedridden. He states that her ailment was due to the fact tha t she was
imprisoned by a creed so small and contracted that she could not stand
upright and move about. She was living in the tomb of fear and
ignorance; furthermore, she was taking the Bible literally, and it
frightened her. “In this tomb,” Quimby said, “was the presence and
power of God trying to burst the bands, break through the bonds, a nd
rise from the dead.” When she would ask others for an explanation o f
some passage of the Bible, the answer would be a stone; then she
would hunger for the bread of life. Dr. Quimby diagnosed her case as
a mind cloudy and stagnated, due to excitation and fear, caused by the
inability to see clearly the meaning of the passage of t he Bible, which
she had been reading. This showed itself in the body by her hea vy and
sluggish feeling, which would terminate as paralysis. At this point Quimby asked her what was meant in the Bibl e verses:
Yet a little while am I with you, and then I go unto Him that sent  me. Ye shall seek me, and shall not find me: and where I am, thither y e
cannot come. JOHN 7:33-34. She replied that it meant Jesus went to heaven. Quimby explained what it really meant by telling her that being with
her a little while meant his explanation of her symptoms, feelings, and
 84  their causes; i.e., he had compassion and sympathy for her
momentarily, but he could not remain in that mental state. The  next
step was to go to Him that sent us, which, as Quimby pointed out, was
the creative power of God in all of us. Quimby immediately traveled in his mind and contem-plated the
divine ideal; i.e., the vitality, intelligence, harmony, and power of God
functioning in the sick person. This is why he said to the woman,
“Therefore, where I go you cannot come, for you are in your na rrow,
restricted belief, and I am in health.” This prayer and explana tion
produced an instantaneous sensa-tion, and a change came over her
mind. She walked without her crutches! Quimby said it was one of the
most singular of all his healings. She was, as it were, dead to error,
and to bring her to life or truth was to raise her from the dead. Quimby
quoted the resurrection of Christ and applied it to her own Christ  or
health; this produced a powerful effect on her. He also ex-p lained to
her that the truth, which she accepted, was the angel or idea, which
rolled away the stone of fear, ignorance, and superstition, thereb y,
releasing the healing power of God, which made her whole. • The decree method
Power goes into our word according to the feeling and faith beh ind
it. When we realize the power that moves the world is mov ing on our
behalf and is backing up our word, our confidence and assurance
grow. You do not try and add power to power; therefore, there must
be no mental striving, coercion, force, or mental wrestling. A young girl used the decree method on a young man who was
constantly phoning her, pressing her for dates, and meeting her at he r
place of business; she found it very difficult to get rid o f him. She
decreed as follows: “I release………unto God. He is in his true pla ce
at all times. I am free, and he is free. I now decree that my words go
forth into infinite mind and it brings it to pass. It is so.” She said he
vanished and she has never seen him since, adding, “It was as tho ugh
the ground swallowed him up.”
 85  Thou shalt decree a thing, and it shall be established unto thee: and
the light shall shine upon thy ways. JOB 22:28. • Serve yourself with scientific truth
1. Be a mental engineer and use tried and proven techniques in
building a grander and greater life. 2. Your desire is your prayer. Picture the fulfillment of your des ire
now and feel its reality, and you will experience the joy of the
answered prayer. 3. Desire to accomplish things the easy way—with the sure aid of
mental science. 4. You can build radiant health, success, and happiness by the
thoughts you think in the hidden studio of your mind. 5. Experiment scientifically until you personally prove that there is
always a direct response from the infinite intelli-gence of your
subconscious mind to your conscious think-ing. 6. Feel the joy and restfulness in foreseeing the certain
accomplishment of your desire. Any mental picture, which you have
in your mind, is the substance of things hoped for and the evidenc e of
things not seen. 7. A mental picture is worth a thousand words. Your subcon-scious
will bring to pass any picture held in the mind backed by faith. 8. Avoid all effort or mental coercion in prayer. Get into a sle epy,
drowsy state and lull yourself to sleep feeling and knowing that y our
prayer is answered. 9. Remember that the thankful heart is always close to the ri ches of
the universe. 10. To affirm is to state that it is so, and as you maintain this attitude
of mind as true, regardless of all evidence to the contrary, y ou will
receive an answer to your prayer. 86  11. Generate electronic waves of harmony, health, and peace by
thinking of the love and the glory of God. 12. What you decree and feel as true will come to pass. Dec ree
harmony, health, peace, and abundance. 87  7
The Tendency of the Subconscious Is
Lifeward
Over 90 percent of your mental life is subconscious, so men a nd
women who fail to make use of this marvelous power live withi n very
narrow limits. Your subconscious processes are always lifeward and con-st ructive. Your subconscious is the builder of your body and maintains all its
vital functions. It is on the job 24


 y on the deterioration of fatty materials in
smoked and salted meat and fish. There are certain microbes which are able to thrive
in spite of the salt in these items, and these microbes split up and deteriorate the fatty
materials into fatty rubbish  which causes arteriosclerosis. The bluish or greenish
iridescent colors in hams are due to these microbes. Bacon, ham, corned beef, etc., are really hardship foods invented long ago so the
livestock could be butchered in the fall and the meat preserved for winter use. These
foods have little nutritional value, actually poor foods by any standard, yet sell at a
high price due to the labor expended on them. Now that it is possible to store meat by
freezing there is no longer any reason to eat  these stale items. Thin broiled slices of
fresh or frozen pork taste far better than bacon, and what could taste better than a
roasted fresh leg of pork? There is no longer any reason to eat bacon and ham. It has been known for many years and repeatedly proven by animal experiments that
burned, smoked, or heat browned materials are a powerful and certain cause of cancer
if applied or eaten over a long period of time. These materials are also extremely toxic
to the body in general. Cigarette smoking for instance causes cancer not because of
the materials used but simply because of the burning and consequent production of
tars. There are other known causes of cancer, such as certain chemicals, and some
unknown causes as well, so it certainly would not be correct to say that smoked foods
are the cause of cancer. But they are definitely a contributing cause, and so is any
other food if it is excessively browned or subjected to smoke or oily fumes in cooking
or in processing. 18. GENERAL FOOD PRACTICES
   Many people have a perverse obsession in wanting to "make" something out of food, and keep it
around for days. They mess about with recipes, meas uring cups, grinders, mixers, graters, slicers,
juicers, blenders etc, putting in long hours of work damaging their food so it will choke their arteries
and give them cancer. Those chipped-up slaws, cakes and pies, biscuits, ground-up casserole dishes,
hamburgers, brown gravy, big pots of stew or dried beans and ham that are re-heated for three days, are
slow tickets to misery and the graveyard. Paradoxical as it may be, the people that do such things the
most are often the ones we admire the most, for their conscientious good intentions and energy, even if
it is misdirected and destructive. Some of the nicest widows and sick people I know are like this. They are constantly chipping and chopping, marinating, mixing things together. These good people mean to do the right thing, bless their hearts, but they just have the wrong idea. Original food items should not
be looked at as raw materials to "make" some artifici al thing out of. Foods are very delicate materials,
which can be easily damaged. With few exceptions, anything you do to food reduces its health value. This brings us to the essential point: Treat f ood gently, until it goes between your teeth. Don't grate
and grind it. Prepare and serve it as nearly intact as you can. tutting it up only enough to get it in the pot or serve it conveniently. Don't over-cook it to a mush, don't overheat it, don't brown it. Realize that you
can eat better without all this self-destructive hard work. Try the following menus. Also see diet section
page 39. 19. MENUS AND BEVERAGES

BREAKFAST MENU
FRUIT, VEGETABLE, OR JUICE COURSE
Your choice of raw fruit, like apple, orange, gr apefruit, (no lemon or lim e) pear, grapes, melon,
bananas, strawberries, etc. Your choice of celery sticks, raw carrots, broccoli, cabbage, etc. Your
choice of juice fresh-squeezed then and there. Canned tomato juice as second choice. MEAT OR EGGS COURSE
Eggs (no more than three) boiled, scrambled, poached, any way you like except fried. Oil is not necessary for scrambling. Keep the heat low and tumble them continuously with a spatula to keep from
browning. Your choice of any FRESH meat, poultry, or seafood. Not cured meat or sausage or imitation meat. Try
some pork chops, or other cuts of fresh pork or beef cut thin so they will cook fast. Don't let them
brown, see cooking section page 35-38. STARCH COURSE
Potatoes, cooked any way you like except fried or browned. Can be quickly cooked if sliced, even
quicker and better if parboiled previously. See be low and pages 35-38. Eaten with butter and salt,
potatoes are a treat. BEVERAGE
Try not to drink much fluid with meals, not even s oup. Have your beverage earlier or later. See below. LUNCH OR DINNER MENU
MEAT COURSE:
Your choice of any FRESH meat, poultry, or seafood, cooked any way you like as long as it is not
ground up, fried, or browned. Vapor  cooking per pages 35-38 is the best and easiest. Pork chops, steak,
stew meat, small roasts, chicken, veal, turkey, fish, shrimp, oysters, crabs, clams. No imitation meat, no
cured meat, no ham, no bacon, no sausage. VEGETABLES:
Your choice of at least two or more vegetables, at least one being a green or leafy kind like turnip
greens, cabbage, broccoli, spinach, etc. Either cooked or raw. Potatoes, any kind, cooked any way but fried. If you vapor cook, you can fix all of this in th e same bowl. Try cauliflower, zucchini, celery, etc. SALAD:
Your choice of the usual salad items such as lettu ce, red leaf lettuce, raw carrots, celery, tomato,
cabbage, red cabbage, avocado, melon. Go slow on such things as green peppers and onions, unless
you have a strong stomach. If desired, season with salt and pepper, vinegar, and virgin olive oil. Caution: Don't fine-chop, shred or grate. Red leaf lettuce is more digestible than white, if you have a
weak stomach. DESSERT:
Your choice of fruit, raw carrots, celery sticks, etc. Fruit salad with apple, celery, grapes, carrots,
raisins, melon, etc. is very good if freshly ma de. Less good for you, but permissible are occasional
small servings of ice cream, jam, jelly, custard, pie filling with no crust, etc. (No lemon or lime) If you
are diabetic, if you have sores or rash that don't heal, stay away from sweets containing manufactured sugar. BEVERAGE:
Try not to drink much fluid with meals, not even s oup. Have your beverage earlier or later. See below. NOTE:  No one would want to eat all the food listed above at once. Take your choice and vary from
day to day, according to your weight and appetite. Meat, vegetables, and fruit are basic, potatoes are
mostly for extra calories to gain weight or strength for hard work, something to fill up with, in place of
bread. For brown bag lunches, see page 4. If potatoes are parboiled the day before, or early in the morning for the day, much time and money can be saved, and they taste better. The skin strips off fast like wet paper, so you avoid whittling away your potato when you peel it, and it cooks much quicker. Get a big pot of water boiling hard, and drop
in your potatoes one at a time so boiling doesn't stop. Boil them 20 to 30 minutes according to size, and
cool them with water before you peel them. If you are going to save them for a future meal, leave the skin on until you are ready to finish them. BEVERAGES
   Drink a big glass of water as soon as you get up in the morning, to flush your blood clean of
accumulated substances. Keep a glass in the bathroom for this. Remember almost every drop of fluid you dr ink goes into your blood and circulates through your
whole body before you sweat it out or your kidneys drain it away with waste materials as urine. If you
don't drink enough water, you can't make enough urine to carry away waste matter in your blood, and
you may suffer headache, stiff back, foul body odor, or whatever as a result. If you only drink your favorite beverage and no plain water, you never give your blood a chance to rid itself of residues from
your favorite drink. At least a third of your fluid intake should be plain water. Try to limit or avoid drinking any fluids with  your meals, even water and soup. Drink your fill
through the day, but not at mealtimes. See page 33. Give your stomach juices a chance to digest your
food, don't dilute them with fluid. Lime and lemon have a strong irritant effect and may play a part in coronary heart attack and stroke by causing hemorrhages in the walls of arteries a nd veins. Also can cause irritation of the urinary
passage and red bloody-looking patches under the skin anywhere it is bruised, for instance under the
lower lip after heavy kissing. Many people have asked about alcoholic beverages.