timeless, without beginning
or end, changeless, permanent, and immortal. Out of it arises awareness,
consciousness, and an infinite condition of “at home-ness.” It is the ultimate
subjectivity from which everyone’ s sense of “I” arises. The Infinite Reality
does not even know itself as “I” but as the very substrate of the capacity for
such a statement. It is invisible and all-present. The Self is not conditional; it has no qualities and is not dependent or
explicable. The Self has no duration, beginnings or endings, location, form,
or limitations. It is the Radiance of the Self that illuminate s existence,
without which there would be no awareness. The Self is beyond process. All descriptions are inappropriate and inapplicable to the Self. The spontaneity of life is an expression of essences interacting
effortlessly. The miracle of Creation is continuous, and all life shares in the
Divinity of its Source, for nothing comes into existence excep t by Divine
ordinance. Once the sacredness of life is revealed, there follows the
knowingness of what is meant by the phrase, “Gloria in Excelsis Deo!”
Enlightenment is not a condition to be obtained; it is merely a certainty to
be surrendered to, for the Self is already one’s Reality. It is the Self that is
attracting one to spiritual information. The source of the Self is the reality of Divinity. Although it is the source
of existence, it is not subject to it, nor is such a term applicable.Life itself is not subject to cessation but only to change of form. The
Source and essence of life is God, Who is not subject to demise. One cannot
lose one’s source. Death is the end of one chapter of a series of stories that
finally cease only when the ego-author surrenders to its source. The Self is like one’s inner grandmother who watches over a child so he
does not forget to take his raincoat or mail the rent check. God is not
ominous but loving; fear arises from the imagination. The Presence of the Self is comp lete, permanent, and totally fulfilling—it
has no needs. Everything occurs spontaneously as an expre ssion of its
intrinsic essence. There is nothing and no one to “cause” anything to
happen. In reality, the Love of God, like the sun, shines equally on all. The Presence as Self illuminat es the Allness of Reality. Ever ything is
equal by virtue of the Divinity of its existence as the Infinite Supreme, out
of which all existence and creation arise. There is no selectivity or division;
all is of equal value and importance. The Self knows, by virtue of its essence, all that exists beyond  time and
therefore beyond memory. The Presence of Self constitutes the classic purusha, or Radiance of Self
as Source. Self “knows” by virtue of identity with Divinity itself. It thereby
is its own Aware ness, and by its Presence, it thereby makes itself “known”
as the “Knower.” Thus, it does not know “about,” but is the completion of
its own essence. The realization and knowingness of God is radically and purely
subjective. There is not even the hypothetical possibility that reason could
arrive at T ruth. T ruth is knowable only by virtue of the identity of being it. The Allness of Divinity is stron gly confirmed by the immense power of
Love as intrinsi c to Creation and Divinity. The Presence of Love is all-
pervasive and experienced as one’s intrinsic Self. It melts linearity into
Oneness, which  is simultaneously exquisitely gentle and—para doxically—
infinitely powerful. Love is the Ultimate Law of the Universe. Through inner observation, there is the realization of something that
remains constan t and the same, no matter what goes on in the external
world or with body, emotions, or mind. With this awareness comes a state
of total freedom. The inner Self has been discovered. The silent state of
Awareness that underlies all movement, activity, sound, feeling, and thought
is discovered to be a timeless dimension of peace.Divinity is the Source of all Existence, including one’ s own. Truth is autonomously self-evident by virtue of its existence as Allness. Life, like existen ce, has no oppo sites—just as truth has no opposite, self-
existent pseudo-reality such as falsehood. Truth is either present or not. Divinity, God, Allness, Oneness, and the Absolute are All That Is; no
opposite to God can exist. Only the truth is true; nothing else exists. All
fear, then, arises from attachment to form due to the illusion that form is a
necessary requirement for existence. With awareness  of Reality, all learning stops. The mind becom es silent. In peace and stillness, all that exists radiates forth its own meaning and
truth and reveals that the nature of existence is stunningly divine. Everything radia tes forth its Divine essence as Existence itself. That which
Is and that which is Divine are one and the same. Truth is the radical simplicity and obviousness of God. It is unity. The
word “unity” signifies the completeness of the Self-identity of existence. All is complete  by virtue of being itself. No descriptions or nominal
designations are required; they are all distractions. Even to just witness
requires no thought. There is no necessity to mentalize Reality;  it does not
enhance what is but instead detracts from it.Truth is actuality; nontruth is false because it never existed and therefore
was never recorded, which is why it exhibits a “false” (absence of truth)
response to consciousness-resea rch testing. Consciousness only responds to
what “is” or “has been” in Reality. The source of consciousness is the
Absolute Reality, classically called T ruth. The only energy that has more power than the strength of the collective
ego is that of Spiritual T ruth. The power of Truth itself is a quality of Divine Love that, in its infinite
mercy, dissolves positionalities back into the Reality of the Self. There is no separation between Creator and created, no subject or object;
they are one and the same. Such terms as “new” or “old” are only
nonexistent points of view, like “now” or “then.” We are the constant
witness to Creation at the very moment of Creation itself. What we witness
is the Hand of God as experience. Awareness is the “Eye” or witness, and
Creation is the handiwork of the infinite Self. In the Presence of God, all suffering ceases. One has returned to one’s
Source, which is not different from one’s own Self. It is as though one had
forgotten, or is now awakened from, a dream. All fears are revealed to be
groundless; all worries are foolish imaginings. There is no future to fear,nor past to regret. There is no errant ego/self to admonish or correct. There
is nothing that needs changing or improving. There is nothing about which
to feel ashamed or guilty. There is no “other” from which one can be
separated. No loss is possible. Nothing needs to be done, no effort is
required, and one is free from the endless tug of desire and want. Begin by accepting the very important statement that all truth is
subjective. Do not waste lifetimes looking for an objective truth, because no
such thing exists. Even if it did, it could not be found except by the purely
subjective experience of it. All knowledge and wisdom are subjective. Nothing can be said to exist unless it is subjectively experienced. Even a
supposedly purely objective material world, if it existed, could  be said to
exist only because of one’s subjective sensory experience of it. Even the
most rabid mate rialist is stuck with the fact that in the end, it is only their
own subjective awareness that gives it the authority of believability. Awareness mere ly registers what is being experienced; it has no effect on
it. Awareness is the all-encom passing attractor field of unlimited power
identical with life itself. Falsity is not the opposite of truth but merely its absence. In reality, truth
has no opposite, just as cold is not the opposite of heat, nor is light the
opposite of darkness. The Ultimate is the realm of nonform, nonlimitation, and nonlocality;
therefore, it is the realm of the totality of the ever -present All. There is only Existence. Existence requires no cause, and to think as
much is to create a fallacy of logic. By Existence, we mean discernible
through observa tion, and it imputes a hypothetical change of condition from
nonexistent to existent. However, that which is always  was in its
completeness beyond all time; looking for a “primary cause” is an artifact
of mental activity that arises along with the concepts of time and space. Beyond time and space, there are no events, no beginnings, and no endings
that are beyond the categories of human thought or reason. The first evidence of the Presence of God is an awakening curiosity or
interest in spiritual matters. That is the crack in the ego’s dam. When the
person begins to desire or practice spiritual goals or pursue spiritual
information, the Presence is already taking hold of his life. The discovery of the Presence of God is not due to fear but to


 process of
generating, distributing, and storing nutrients. Moisture  is an
amorphous substance as well as the process of generating,distributing, and storing uid. Qi is an invisible substance, as
well as an immaterial force that manifests as movemen t and
activity through which it is palpable and observable. Moisture
cannot be separated from the function of moisturizing, Blood
from nourishin g, nor Qi from moving. They are part of a
continuum of tangible forms and immanent functions. Within the body, every phenomenon is a product of the
interaction of Blood, Moisture, and Qi. Without proper Moisture,
the Qi becomes hot and agitated and the Blood  dries up and
congeals. Without Blood, Moisture  is dispersed and Qi is
scattered. Without Qi, Moisture  and Blood  stagnate, coagulate,
and cease circulating. Each constituent exists as an individual
entity and yet depends comp letely upon the larger system, the
body. All functions and processes are interdependent,
cogenerating, and mutually regulating. Moisture, and Qi, earth, sea, and air, the total summation of the life
of the organism, body, or world.<|eot_id|><|begin_of_text|>
Q: How did the medical model gain exclusive dominance in America?,
A: The medical model gained dominance in America through the Carnegie and Rockefeller foundations' subsidized survey of medical schools, which led to the recommendation that only research-based medical schools be funded, resulting in the exclusion of naturopathy, homeopathy, and herbology.
Q: What is the primary focus of Western medicine?,
A: Western medicine focuses on treating the symptoms and curing the disease, rather than promoting overall well-being and health.
Q: What is the role of the doctor in the Western medical model?,
A: The doctor is seen as a heroic figure who can "fix" the body, but not as a holistic caregiver who considers the patient's overall well-being.
Q: What is the concept of Qi in Chinese medicine?,
A: In Chinese medicine, Qi is an invisible, immaterial force that is responsible for the body's processes and interactions, and is the foundation of life and health. It is also seen as the source of disease.
Q: How does the concept of Yin-Yang apply to the human body?,
A: The concept of Yin-Yang is used to describe the interdependent and interconnected nature of the body's processes and functions, emphasizing the importance of balance and harmony in maintaining health.<|eot_id|><|begin_of_text|>Each can learn from the other: Yang can
benet from the long-term and thrifty perspective of Yin; Yin can
learn to focus,  express, and actualize energy more like Yang. Yang
needs Yin for its foundation, and Yin needs Yang for its fruition. Yang types tend to become Yin decie nt and Yin types tend to
become Yang decie nt. People who lack Yang have trouble rising
with the dawn and kindling their morning re. They crave sunlight,
warmth, and enjoy spring and summer. Since their own re is low,
they benet from outside stimulation that awakens, motivates, and
activates them. They might be likened to snakes and lizards, which
are dicult to arouse until after they have basked on a warm rock
in the sun. Someone who is Yang decient and lives in a cold
climate will be challenged to maintain circulation, digestion,
enthusiasm, and libido because their limited re is being used to
sustain basic survival. Yang easily becomes overextended by vibrating at a high
frequency, like the honeybee, engaging in incessant work and
activity. Neglecting sleep and nourishment increases the probability
of shortening an intense life. For someone more Yang who lives in a
hot, dry climate, it is a challe nge to avoid dehydration, restlessness,
and irritability. If Yin is decient over time, Yang becomes decient, and vice
versa. Not only do Yin and Yang balanc e each other, they mutually
create each other as well. When Yin is dissipated, Blood  and Moisture
are depleted and Yang Qi loses its source. A person becomes weak,
fatigued, and has a lowere d resistance to stress. When Yang is
decient, vital functions like respiration, digestion, and circulation
are retarded, and the body is unable to generate Blood  and tissue.Again, a person becomes weak and tired with a poor ability to heal
and recover from infection s or injuries. A deciency of one
ultimately becomes a deciency of the other. The stages of disease can also be understood according  to Yin-
Yang patterns. When a disease develops quickly, it is in the acute or
Yang stage. As the disease becom es chronic, it passes into the Yin
stage. Usually acute diseases aect the supercial functions or
surface of the body, where they encounter the rst line of defense,
the wei Qi. If the disease overwhelms the body’s resistance and
penetrates to deeper, second ary layers, the disease enters a Yin or
internal stage. Regardless of where the disease is located or how
long it has existed, it can be classied according to its eects. If the
symptoms are very extreme or severe, the disease is considered an
excess illness, and excess belongs to Yang. If the symptoms are mild
or diuse, it is a deciency syndrome, which belongs to Yin. (see larger image)
OceanofPDF.comReading the Patterns: DiagnosisCHAPTER FIVE
READING THE  PATTERNS : DIAGNOSIS  THE
DOCTOR  AS DETECTIVE, AS ARTIST
Illnesses may be identical but the persons suering from them
are dierent. The … emotio ns and the … excesses aecting
people are not the same. Some people may be strong and others
weak as far as their Qi or the condition of their body is
concerned.…  One’s nature may be tough or soft, one’s sinews
and bones may be rm or brittle  … there are patient s who
suer in their heart from grief, and others who enjoy happ iness. If one treats all those patients who appear to suer from one
identical illness with one and the same therapy, one may hit the
nature of the illness, but one’s approach may still be exactly
contraindicated by the inuences of Qi that determine the
condition of the individual patient’s body.…  Physicians
therefore must carefully take into account the dierences
among the people and only then decide whether the thera peutic
pattern they employ suits  … the individual constitution on the
basis of the criteria mentioned above. Unpublished translation of text by Hsu Ta-ch’un in
1757, translated by Paul Unschuld and presented
in a lecture at the International Acupuncture
Symposium, San Francisco, March 30, 1987. DIAGNOSIS IS THE FIRST STEP IN MEDICAL PROBLEM-SOLVING, ITS TASK IS to
organize a complex set of variables and interpret the relationships
among them. Traditional Chinese categories, techniques, and
objectives dier from what we are used to in the West. The
categories are drawn from Yin-Yang  and Five-Phase  concepts, thetechniques do not rely on technology, and the objective is to
formulate a picture of healthy and distorted patterns of function
rather than named diseases related to a single cause. Like the detective, the doctor unravels mysteries and solves
problems by chasing leads, following hunches, and gathering
evidence. Information is collected, sifted, and classied according to
relevant categories, then interpreted to formulate a hypothesis. Examination uncovers the raw data, and diagnosis explains what,
how, and why events occur red in order to determine appropriate
therapy. Like the police artist who gathers bits of memory from witnesses
to sketch a composite drawing, so the doctor relies on history,
observation, and discussion. The artist incorporates the data into a
preconceived model of human form that shows how bones, muscles,
skin, and hair t together. With each new piece of information, the
drawing alters to more closely resemble the suspect. The doctor
employs the intuitive skills and logical techniques of both the artist
and detective, using theoretical constructs to organize and integrate
information. It usually takes more than one construct to describe reality. Diagnosis employs many distinct yet overlapping frames of
reference to establish the criteria and methods of assessment. Chinese medicine, like Western medicine, searches for causes. The
dierence is that in Chinese medicine, causes are really descriptions
of underlying relationships rather than descriptions of material
agents or pathogens. The Five Adverse Climates  and Emotions  are
often translated into English  as “causative factors,” yet they do not
represent material things like bacteria or viruses. Instead they
describe groups of symptoms  and subjective states. There is no way
to detect or verify these pathogenic inuences excep t by their
manifestations. These phenomena are classied within the broad
parameters of Yin-Yang  and Five-Phase Theory. Greater
dierentiation is elaborated through the more specic concepts of
Qi, Moisture, and Blood, the Eight Guiding Principles, and the
functional models of the Five Organ Networks.Each set of diagnostic parameters provides one


 e rests relaxed, resting its tip against the front lower teeth
and is constantly moistened with saliva. Exhale a little audibly with a slight
push of air out. Try to keep air over a moist tongue to avoid dry throat. Gently push the air out again, and you will find that after a little effort to
exhale, a calm breath occurs by itself. Listen to the rhythm of the sounding
breath: as if the child is portraying a moving train. Breathing should be
superficial and thus frequent. The body moves slightly in the diaphragm,
which, in turn, will cause the stomach and chest to move slightly. Try to
keep your shoulders relaxed and the upper half of your body moving
slightly. It is necessary to breathe so that in one second to produce one
exhale. Let the air exit as freely  as it enters. Return to chest breathing, then
to abdominal breathing and then do full breathe several times. Using this breathing training technique, you should exhale with effort when
the muscles involved in the exercise contract. Inhale when the muscles are
relaxed. During  hard work or exercise or in the most difficult minutes of
labor during labor, go to shallo w breathing when you feel the need for it. Superficial breathing can help during intense contractions during childbirth. Chapter 14. Breathing exercises in the water

Swimming is an excellent way to improve the condition of the respiratory
system. The combination of swimming and special “water” breathing
exercises is especially effective. Regular exercises in the pool form the
correct breathing, develop the lungs, and strengthen the respiratory muscles. It is very important that at the same time hardening of the body occurs at
the same  time. The complex of breathing exercises listed below is designed
primarily for a person with moderate and weak physical fitness, starting
training in water for the first time or after a long break. For those who have
been attending fitness classes for a long time, these exercis es are also
useful, but then they should be performed in a more intensive mode, with a
greater range of movements. Most swimming pools have a sloping bottom.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Buteyko Breathing Method
Unique breathing exercises from over
100 diseases and health conditions
Self-help guide

Samuel Gr eenberg
Text Copyright © 2020
Warning the author is not r esponsible for any undesirable
consequences in case of the use of medical pr oducts without
consultation with the doctor. Every attempt was made to
provide accurate data. All information pr ovided in this book
does not r eplace medical advice. Disclaimer notice:
Please note information in this book for educational purpose only. Every attempt has been made to providing accurate and complete
information. Readers recognize that creator is not participating in rendering
legitimate, money related or proficient guidance. By reading this book reader agrees that under no circumstances are the
author is not responsible of direct or indirect loses as a result of using
information in this book including - but not limited - any possible errors,
omissions and inaccuracies. Annotation
Our breathing is an amazing tool for healing the body, with its help the
sages of India, China, and Ancient Egypt have been treating diseases for
thousands of years. Respiratory practices affect all organs and systems of
the body, regulate their chemical balance and organize the rhythm. Many
practices are still known only to the elite, but some of them have been
rediscovered by modern health researchers. This book contains unique mate rial: the most effective breathing exercises
according to the Buteyko method. The essence of the Buteyko method is
shallow breathing. The less you breathe in the air, the faster the healing of
the body takes place. The better you can control your health and manage
your state of wellness. All material is presented as clearly as possible, accessible and on the same
model, which allows you to quickly find the necessary exercises and,
without wasting time on reading and understanding, immediately start
classes. In the book you will find step-by-step instructions with photos that
will help you unlearn deep breathing, as well as learn how to breathe
superficially, to get rid of more  than 100 diseases and medical conditions
and regain health and youth. Table of contents :
Chapter 1. A complete list of diseases that the Buteyko method treats
Chapter 2. Introduction to breathing methods
Diseases of civilization
Basic instinct
Who needs breathing exercises
Whom this gymnastics is contraindicated to
Chapter 3. The structure of the respiratory system
Chapter 4. T ypes of breathing
Abdominal breathing
Lower chest breathing
Upper chest breathing
Mixed breathing
Chapter 5. What should be proper breathing. Breathing test
Compare the results
Chapter 6. Curative breath by K. Buteyko
Why you need to learn how to breathe not deeply
What is the ef fectiveness of the technique. The principle of the Buteyko technique
Chapter 7. Preparation for breathing exercises
Test: hold your breath to know if you are healthy
Recommendations
Chapter 8. W arm up for breathing exercises
Exercise 1. Kayak rower
Exercise 2. Persistent soldier
Chapter 9. Learning to breathe correctlyExercise 1. T raining of a pause
Exercise 2. Straining the muscles
Exercise 3. Holding your breath
Chapter 10. 12 exercises that reduce breathing
Exercise 1
Exercise 2
Exercise 3
Exercise 4
Exercise 5
Exercise 6
Exercise 7
Exercise 8
Exercise 9
Exercise 10
Exercise 1 1
Exercise 12
3 exercises for getting used to shallow breathing
Chapter 1 1. 10 important exercises to learn how to breathe properly
1. For the work of the upper parts of the lungs
2. Full breath
3. Acupressure of the nose
4. Full breathing with nose
5. Retraction of the abdomen
6. Maximum lung ventilation
7. Rare breath, or breathing by level
8. Double breathe holding
9. The maximum pause
10. Superficial breathing
Exercise "Breathing on the go"
Chapter 12. Exercises to get rid of illnesses and health problemsBronchial asthma
Stress
Anxiety, fear, gloom, depression
Fatigue
Headache
Stuffy nose, flu
Runny nose
Cough, asthma, angina pectoris
Tiredness and exhaustion
Weight loss
Blood circulation improvement
Prolapse of the stomach, intestines, kidneys and uterus
Conjunctival pallor
To improve blood circulation in the eyes
Chapter 13. Maternity exercises
Even breathing
Abdominal breathing
Chest breathing
Shallow breathing
Chapter 14. Breathing exercises in the water
Exercise 1
Exercise 2
Exercise 3
Exercise 4
Exercise 5
Exercise 6
Exercise 7
Exercise 8
Chapter 15. Massage of the internal or gans with the help of breathing
Massaging the stomach, intestines, liverMassaging the heart, liver, spleen, kidneys
Massaging the lungs and lymph nodes of the chest
More intensive massage of your lungs
Exercises to improve body function
Chapter 16. Cleansing reaction
Conclusion Chapter 1. A complete list of diseases that the
Buteyko method treats

Headaches, convulsive syndromes. Dizziness, fainting. Sleep disturbance. Noise in ears. Memory impairment. Fast fatigability. Irritability. Short temper. Poor attention span. Feeling of causeless fear. Apathy, decreased vitality. Hearing impairment. Paresthesia (loss of sensitivity, more often limbs). Wince in a dream. Tremor and teak. Visual impairment. An increase in senile hyperopia. Flickering in the eyes, a net in front of the eyes. Increased intraocular pressure. Soreness when moving the eyes up and to the side. Rolling strabismus. Radiculitis. Osteochondritis. Crisis type diencephalic and dystonic, sweating, chilliness, causeless
chills. Instability of body temperature such as thermoneurosis. Signs of hyperthyroidism, dysty roidism (defective functioning of the
thyroid gland). Obesity. Exhaustion. The phenomena of pathological menopause. Toxicosis and pathology of pregnancy. Fibromyomas. Mastopathy (fibrocystic breast disease)
Impotence. Frigidity. Infertility. Erosions and polyps of the cervix. Painful periods and cycle disruption. Miscarriages
Spasms of the larynx and bronchi (asthma attacks). Dyspnea. Mouth breathing. No pause after exhaling at rest. Respiratory arrhythmias. Frequent deep breathing. Periodic feeling of lack of air. Sensation of limited mobility of the chest. The feeling of inferiority of the breath. Fear of stuf finess. Rhinitis by the type of vasomotor. Loss of smell. Laryngitis, sinusitis, frontal sinusitis. Tendency to colds (bronchitis, flu). Cough dry or with sputum. Dry mouth or nasopharynx. Radiation damage. Emphysema. Chronic pneumonia
Bronchiectasis and spontaneous pneumothorax. Pain in the chest of a dif ferent nature. Violations of posture. Chest deformity. T


	they	really	quite
different. A:	They	are	decidedly	and	altogether	different. One	might	say	that	one	is
transcendent,	and	the	other	is	considered	paranormal. An	out-of-body
experience	can	arise	at	any	time,	even	in	sleep	or	dreams. It	is	often
triggered	by	physical	calamity	or	illness,	such	as	an	accident	or	surgery. In
the	out-of-body	experience,	there	is	location,	position,	and	duration. An
almost	invisible	energy	body	leaves	the	physical	body	and	travels	to	a
different	location	in	the	room	or	perhaps	even	at	some	distance. Sensory
awareness	accompanies	the	energy	body	and	stops	being	associated	with
the	physical	body,	which	is	then	experienced	as	being	separate. The	sense
of	‘I’	is	also	associated	with	the	energy	body	and	not	the	physical	body. Eventually,	there	is	a	returning	of	the	energy	body	to	the	physical	body
and	life	resumes	as	before. This	adventure	is	recallable	and	often	related	to
other	people. The	calibrated	level	of	consciousness	of	the	individual	does
not	change	significantly. The	personality	does	not	change;	however,	there
may	be	a	dawning	that	the	‘I’	is	not	just	a	physical	body. In	contrast,	the	near-death	experience	is	not	local	in	setting. One	enters
a	much	grander	and	more	splendid	domain. An	infinite,	radiant	love	is
always	present. There	is	a	distinct	awareness	that	a	state	of	revelation	is
occurring,	and	calibrated	levels	of	consciousness	show	a	sharp	increase. One	sign	of	the	experience	is	that	the	personality	changes	and	results	in
transformation. These	changes	are	often	quite	noticeable. Often,	there	is	a
major	shift	of	attitudes	and	diminished	interest	in	worldliness. The	fear	of
death	disappears. There	may	even	be	a	shift	of	vocation. Generally,	there
is	an	attraction	to	spiritual	subjects	as	well	as	a	marked	lessening	in	the
level	of	overall	fear. This	is	reflected	in	greater	peacefulness,	grace,	and
the	replacement	of	negative	attitudes	by	positive	ones. The	transformation
of	personality	may	be	quite	profound	in	some	cases. In	others,	it	could
only	be	aptly	described	as	saintliness. Some	people	who	have	theseexperiences	become	healers	and	are	drawn	to	the	healing	professions	or
ministries. Q:	What	spiritual	practices	are	practical	to	pursue	in	a	busy	world. Most	people	have	jobs,	families,	and	many	distractions. A:	The	conscious	pursuit	of	spiritual	goals	is	the	result	of	a	choice	and	a
decision. It	actually	requires	only	willingness	and	the	capacity	to	follow
through. Even	a	simple	spiritual	concept	is	a	deceptively	powerful	tool. The	simple	decision	to	be	kind,	forgiving,	and	compassionate	to	all	life	in
all	its	expressions,	including	one’s	own	self,	is	a	scalpel	that	is	capable	of
removing	the	major	impediments	to	spiritual	progress. With	humility,	one	can	see	that	the	mind	is	limited	and	incapable	of
seeing	all	the	circumstances	surrounding	any	event. Out	of	this	arises	the
willingness	to	let	go	of	condemnation	and	judgment. This	process	results
in	a	willingness	to	surrender	one’s	experience	of	the	world	to	God. It
becomes	apparent	that	the	world	does	not	really	need	one’s	personal
opinions	about	anything	at	all. If	one	decides	to	take	a	charitable	view	of
life’s	events,	then	alternate	ways	of	interpreting	circumstances,
appearances,	and	other	options	open	up. Q:	The	Buddha	said	that	desire	is	the	source	of	the	ego. How	does	one
overcome	this	attachment. A:	There	is	a	meditation	we	might	call	“What	for. ”	When	we	note	a	desire,
we	can	ask,	“What	for. ”	The	answer	is	always,“…and	then	I’ll	be
happier. ”	Thus,	the	locus	of	happiness	is	always	something	that	is	outside
oneself	and	in	the	future. This	results	in	viewing	oneself	as	the	victim	of
outer	circumstances. This	is	also	a	projection	of	one’s	power. The	possible
source	of	happiness	is	actually	coming	from	within. There	is	neither	time
nor	locus	of	happiness	other	than	at	this	very	instant. The	true	source	of	joy	and	happiness	is	the	realization	of	one’s
existence	in	this	very	moment. The	source	of	pleasure	always	comes	from
within,	even	though	it	is	occasioned	by	some	external	event	or	acquisition. In	any	one	instant	of	time,	no	such	thing	as	a	problem	can	exist. Unhappiness	arises	from	going	beyond	the	reality	of	the	Now	and	creating
a	story	out	of	the	past	or	the	future	that,	because	neither	exists,	has	no
reality. Q:	What	are	some	other	useful	tools. A:	There	is	another	meditation	we	could	call	“What	if,	and	then	what. ”	This
exercise	is	based	on	the	willingness	to	surrender	the	ego’s	illusions	to	thereality	of	God. We	start	with,	“What	if	we	let	go	of	something	we	desire	or
value. ”	and	ask,	“And	then	what. ”	That	brings	up	the	next	obstacle. We
ask	if	we	are	willing	to	surrender	it	to	God,	which	brings	up	the	next
obstacle. Eventually,	the	willingness	to	surrender	every	illusion	that
happiness	is	‘out	there’	brings	an	awareness	that	one’s	existence	from
moment	to	moment	is	solely	by	the	grace	of	God. One’s	life	is	sustained	as
a	function	of	the	presence	of	God,	and	the	materiality	that	we	thought
sustained	it	is	in	itself	an	expression	of	God’s	will	for	us. One’s	own
efforts	to	sustain	life	is	a	‘given’	and	not	a	personal	invention. The	ego
thinks	we	survive	in	spite	of	God’s	will	rather	than	because	of	it. Q:	Is	spiritual	progress	sudden	or	gradual. A:	There	is	actually	no	contradiction	in	this	question,	which	implies	the
either/or	state	of	duality. Both	conditions	prevail	simultaneously. Seemingly	small	steps	in	spiritual	evolution	often	occur	almost	unnoticed,
but	it	is	the	small	shifts	which	occur	out	of	sight	below	a	mountain	of
snow	that	result	in	an	avalanche. Sudden	leaps	in	consciousness	can	occur
with	no	warning. Therefore,	it	is	best	to	be	prepared	for	such	a	possible
eventuality. Q:	What	about	getting	past	the	great	block	of	the	intellect. A:	This	leap	is	also	made	as	a	result	of	willingness	and	inspiration. Only	four
percent	of	the	world’s	population	is	able	to	transcend	the	consciousness
level	of	500,	the	level	of	Love. Love	approaches	Unconditional	Love	at
level	540,	which	is	the	level	of	Healing. In	the	calibrated	level	of	the	500s,
progress	becomes	clear	and	obvious. The	goal	is	best	described	as
lovingness	towards	all	life	and	dedication	to	its	support. Thus,	in	the	500s,
one	becomes	forgiving,	charitable,	benign,	peaceful,	and	easygoing. One’s
happiness	is	independent	of	external	circumstances	or	events. Judgmentalism	disappears	and	is	replaced	by	desire	for	understanding	and
compassion. The	innate	beauty	and	perfection	of	all	things	begin	to	be
revealed. It	is	common	to	break	into	tears	at	the	extent	of	the	beauty	that	is
apparent	in	all	that	exists. The	recurrence	of	any	thoughts	or	feelings	that
are	less	than	loving	is	experienced	as


 e. Without r ealizing it, we position
ourselves to pr ove that we ar e mor e, better, or diﬀer ent
than the r est of the cr owd or try to stay invisible by ﬁtting in
and not being seen. W e scramble to cr eate the e xact
persona we believe will bring us the appr oval and
recognition we desperately need or, alter natively, give us an
excuse for not playing full out and having a life we love. And
then we begin to act and behave in ways, consciously or
unconsciously, that will leave others with the thoughts,
feelings, and impr essions we believe will bring us their love,
respect, or pity—until that one day when the walls come
crumbling down. Amanda was deeply ashamed of the fact that she never
graduated fr om college and mortiﬁed that most of the
relatives on her mother’s side of the family wer e from the
wrong side of the tracks and uneducated. She work ed har d
to create a persona to hide her embar rassment and mak e
her look good to those she wanted to impr ess. She found a
niche for herself in a specialized ﬁeld wher e she was
regarded as smart, helpful, and indispensable, but no
matter how much she r ead or how much she contributed at
work, Amanda ended most days feeling “less than.” In an
attempt to r esolve her pain, she decided to go back to
school, hoping that ear ning a degr ee would transfor m her
from an uneducated girl fr om a trailer park into a
sophisticated, worldly woman. One evening she walk ed into her psychology class suited
up inside her pr ofessional persona. She felt pr oud, because
she had alr eady cr eated a r eputation for being the smart girl
in the class. As the pr ofessor detailed their assignment for
the week, Amanda began to cringe as her shame-ﬁlledshadow took over. She could feel her whole body tightening
up as she lear ned that the pr oject was to cr eate a very
detailed family tr ee showing the educational backgr ounds
and car eers of all her family members. As she began
working on the assignment, noting all the members of her
family who wer e drug-addicted, ﬁnancially unstable, and
uneducated, she was confr onted with the pain and
embar rassment of her family history. Her overwhelming
sense of not being good enough suddenly felt too big to be
hidden by any persona. Later in the week, as she r ead her
report and look ed over her compr ehensive family tr ee,
instead of feeling pr oud of the work she had done, she was
riddled with shame. A fter years of trying to outrun her
shadow and cover it up, it took only one assignment for
Amanda’s persona to crack open. Like Amanda, some of us wer e awar e, even at a young
age, that we wer e trying to be someone we wer e not. Instead of ourselves, we wanted to be lik e someone we
looked up to, so we unconsciously took on another person’s
façade, not even r ealizing that it was not an authentic self
we wer e seeing. But either way, in our sear ch for fr eedom,
safety, and authenticity, it is imperative to r ecognize that
we ar e wearing some version of a mask that we put on
twenty, thirty, or even forty years ago. And now our
authentic self, which is scr eaming to get our attention, is
deeply hidden behind a mask, and our false self is
masquerading as our true natur e.
Imagine this. When you wer e a small child, you r eceived a
little gif t—a magic penny, per haps—fr om your grandmother. Wanting to k eep it safe, you hid it somewher e so no one
would ﬁnd it. W ould you be able to r emember all these
decades later wher e you had hidden it? W ould you
remember that you had hidden it at all? The same is true for
your unscathed authentic self. You’ve k ept it hidden for such
a long time, you have for gotten that this part of you ever
existed in the ﬁrst place.The natur e of the façade we chose varies based on our
backgr ound, our par ents, our sur roundings, and what was
consider ed good and bad behavior, yet the masks that ar e
commonly seen in our society today ar e no diﬀer ent fr om
those of a hundr ed years ago. Today we see updated
versions of the seductr ess, the char mer, the people pleaser,
the eter nal optimist, the “cool” one, the martyr, the good
girl, the nice guy, the tough guy, the abuser, the bully, the
quiet snak e, the intellect, the savior, the depr essive, the
jokester, the loner, the victim, and the overachiever. They
are repetitive, ar chetypal e xpressions appearing in the
moder n age. The pr oblem with living inside these masks,
these personas, is that eventually we lose sight of who we
really ar e and what is possible for our life. In canceling out
our darkness, we unconsciously e xtinguish our authentic
power, cr eativity, and dr eams. EXPOSING OUR SECRET LIFE
Our shadow thrives when we have secr ets. The moment we
close the door on one or mor e aspects of ourselves, we set
into motion a secr et life. Ther e’s an adage in twelve-step
programs: “Y our secr ets k eep you sick.” And in my years of
working with people, I can conﬁr m that this is, in fact, true. It is nothing to be ashamed of, because most of us have a
public life and a secr et life. W e have a public persona we
show the world and a secr et life we k eep hidden. W e
construct a secr et life in or der to hide the parts of ourselves
that we’r e most ashamed to face. It could be an ar ea of our
life that holds some shame or wher e we ar e behaving in a
way we fear will be unacceptable to those we love. Maybe
it’s an ar ea of our life that’s out of contr ol, a habit or
addiction we ar e struggling with, or a fantasy that we’r e
afraid to speak out loud. When our behaviors ar e
incongruent with the masks we wear, we will work har d tohide them. W e might be r eally sweet and caring to everyone
we come in contact with during the day and then go home
at night and yell at our kids. Maybe we position ourselves as
a brilliant intellectual while we’r e with our colleagues, only
to go home and spend hours watching mindless TV and
playing video games. P erhaps we’r e in a committed
relationship but ar e secr etly cheating, or we act lik e a self -
made success when the fact is we ar e secr etly living oﬀ our
parents. Our unr esolved shame causes us to act out; it eventually
gets e xpressed as an outer behavior that blows the cover oﬀ
the parts of our life we’ve been trying to conceal. W e can
work day and night trying to contr ol our hidden impulses
from ever coming to the surface, but we ar e only a moment
away fr om acting in ways that under mine our self -respect. If
we’ve been hiding a part of our life in which we act without
integrity, it will eventually be e xposed as we write bad
checks or cheat on our tax r eturns.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        If you pull back fr om the spectacle, however, the whole
drama could have been avoided. An idealized self -image
isn’t a viable solution. Only true self -acceptance is, and
when that happens, ther e is nothing for others to r eject. This doesn’t mean you will be universally loved. Someone
else might still walk away, but if that happens, you won’t
feel r ejected. It won’t r esult in an emotional wound. How do
you know if you ar e falling for a false sense of self, which is
what an idealized self -image is. Y ou will hold such attitudes
as the following:
“I’m not lik e those people. I’m better. ”
“I’ve never strayed. ”
“God is pr oud of me. ”
“Criminals and wr ongdoers ar en’t even human. ”
“Everyone sees how good I am. Even so, I need to
remind them. ”
“If I don’t have bad thoughts, why do other people. ”“I alr eady know who I am and what I need to do. I’m not
conﬂicted. ”
“I’m a r ole model. ”
“Virt


	secretes	bile,	which	passes	via	the	two	hepatic	ducts	into	the	common	hepatic
duct. The	common	hepatic	duct	runs	for	1. 5	inches	before	joining	the	cystic	duct	that
connects	it	with	the	gallbladder. Liver	bile	continues	its	journey	through	the	common	bile
duct	into	the	intestinal	tract,	but	most	of	it	must	first	pass	into	the	gallbladder. The
gallbladder	is	a	pear-shaped	pouch	that	protrudes	from	the	bile	duct. It	is	attached	to	the
posterior	side	of	the	liver	(see
Figure	5
). A	normal	gallbladder	generally	holds	about	2	fluid	ounces	of	bile. The	bile	stored	in	the
gallbladder,	however,	has	a	different	consistency	than	the	bile	found	in	the	liver. In	the
gallbladder,	most	of	the	salt	and	water	contained	in	the	bile	is	reabsorbed,	thus	reducing	its
volume	to	a	mere	one-tenth	of	its	original	quantity. Bile	salts	(as	opposed	to	regular	salt)
are	not	absorbed,	though,	which	means	their	concentration	is	increased	about	tenfold. On
the	other	hand,	the	gallbladder	adds	mucus	to	the	bile,	which	turns	it	into	a	thick,	mucus-
like	substance. Its	high	concentration	makes	bile	the	powerful	digestive	aid	that	it	is. Figure	5
:	Location	of	the	gallbladder

The	muscular	walls	of	the	gallbladder	contract	and	eject	bile	when	acidic	foods	and
most	protein	foods	enter	the	duodenum	from	the	stomach. A	more	marked	gallbladder
activity	is	noted	if	food	entering	the	duodenum	contains	a	high	proportion	of	fat. The	body
uses	the	bile	salts	contained	in	bile	to	emulsify	the	fat	and	facilitate	its	digestion. Once	the
bile	salts	have	done	their	job	and	left	the	emulsified	fat	for	intestinal	absorption,	they
travel	on	down	the	intestine. Most	of	them	are	reabsorbed	in	the	final	section	of	the	small
intestine	(ileum)	and	carried	back	to	the	liver. Once	in	the	liver,	the	bile	salts	are	collected
again	in	the	bile	and	secreted	into	the	duodenum. Intestinal	congestion	sharply	reduces	the
amount	of	bile	salts	needed	for	proper	bile	production	and	fat	digestion. Diminished	bile
salt	concentration	in	the	bile	causes	gallstones,	and	leaves	large	amounts	of	fats
undigested;	this	is	hazardous	to	the	intestinal	environment. Gallstones	in	the	gallbladder	may	be	made	primarily	of	cholesterol,	calcium,	or
pigments	such	as	bilirubin. Cholesterol	is	the	most	common	component,	but	many	of	the
stones	are	of	mixed	composition. Besides	the	above	ingredients,	gallstones	may	also
contain	bile	salts,	water,	and	mucus,	as	well	as	toxins,	bacteria,	and,	sometimes,	dead
parasites. Typically,	stones	in	the	gallbladder	keep	growing	in	size	for	about	eight	years	before
noticeable	symptoms	begin	to	appear. Larger	stones	are	generally	calcified	and	can	be
detected	easily	through	radiological	means	or	by	using
ultrasound. Some	85	percent	of	the
gallstones	found	in	the	gallbladder	measure	about	¾	inches	across	(see
Figure	6a
),
although	some	can	become	as	large	as	2	to	3	inches	across	(see
Figures	6b
	and	6c	of	a
calcified	gallstone;	I	personally	examined	and	photographed	this	stone	moments	after	my
wife	released	it	without	any	pain	during	her	ninth	liver	cleanse;	the	stone	emitted	an
extremely	noxious	odor	unlike	any	I	had	ever	come	across). Such	stones	form	when,	for
reasons	explained	in	Chapter	3,	bile	in	the	gallbladder	becomes	too	saturated	and	its
unabsorbed	constituents	begin	to	harden. Figure	6a
:	Gallstones	in	a	dissected	gallbladder

Figure	6b

(left):	A	large	calcified	gallstone,	passed	painlessly	and

Figure	6c

(right):	The
same	stone,	cut	in	halves

If	a	gallstone	slips	out	of	the	gallbladder	and	becomes	impacted	in	the
cystic	bile	duct
	or
common	bile	duct
,	there	is	very	strong	spasmodic	contraction	of	the	wall	of	the	duct	(see
Figure	3
). The	contraction	helps	to	move	the	stone	onward. This	causes	severe	pain,
known	as
biliary	colic,
	and	is	accompanied	by	considerable	distension	of	the	gallbladder. If	the	gallbladder	is	packed	with	gallstones,	it	can	suffer	extremely	painful	spasmodicmuscle	contractions. Gallstones	can	cause	irritation	and	inflammation	of	the	lining	of	the	gallbladder,	as	well
as	of	the	cystic	and	common	bile	ducts. This	is	a	condition	known	as
cholecystitis. There
may	also	be	superimposed	microbial	infection. It	is	quite	common	to	encounter	ulceration
of	the	tissues	between	the	gallbladder	and	the	duodenum	or	colon,	with
fistula	formation
and
fibrous	adhesions. Gallbladder	disease	generally	originates	in	the	liver. When	the	occurrence	of	gallstones
in	the	bile	ducts	of	the	liver	and,	eventually,	the	development	of	fibrous	tissue	distort	the
structure	of	liver	lobules,	venous	blood	pressure	starts	to	rise	in	the	portal	vein. This,	in
turn,	increases	the	blood	pressure	in	the	cystic	vein,	which	drains	venous	blood	from	the
gallbladder	into	the	portal	vein. The	incomplete	elimination	of	waste	products	through	the
cystic	duct	causes	a	backup	of	acidic	waste	in	the	tissues	composing	the	gallbladder. This
gradually	reduces	the	stamina	and	performance	of	the	gallbladder. Subsequently,	the
formation	of	mineralized	gallstones	is	just	a	matter	of	time. Intestinal	Diseases

The	small	intestine	is	continuous	with	the	stomach	at	the
pyloric	sphincter
	and	has	a
length	of	16-19	feet. It	leads	into	the	large	intestine,	which	is	about	3. 5-5	feet	long. The
small	intestine	secretes	intestinal	juice	to	complete	the	digestion	of	carbohydrates,
proteins,	and	fats. It	also	absorbs	nutrient	materials	necessary	for	nourishing	and
maintaining	the	body	and	protects	it	against	infection	by	microbes	that	have	survived	the
antimicrobial	action	of	hydrochloric	acid	in	the	stomach. When	acid	food	(
chyme
)	from	the	stomach	enters	the	duodenum,	it	combines	first	with
bile	and	pancreatic	juice,	and	then	with	intestinal	juice. Gallstones	in	the	liver	and
gallbladder	drastically	reduce	the	secretion	of	bile,	which	weakens	the	ability	of
pancreatic	enzymes
	to	digest	carbohydrates,	proteins,	and	fats. This,	in	turn,	prevents	the
small	intestine	from	properly	absorbing	the	nutrient	components	of	these	foods	(such	as
monosaccharides
	from	carbohydrates,
amino	acids
	from	protein,	and
fatty	acids
	and
glycerol
	from	fats). This	incomplete	absorption	can	lead	to	malnourishment	and	food
cravings. Since	the	presence	of	bile	in	the	intestines	is	essential	for	the


 the question
we always ask ourselves at the end of these e xperiences. But once we’ve had enough of them, we admit to ourselves
that we wer en’t r eally stupid at all. W e suspected this was a
drug. The pr oblem was, we wanted it. W e saw e xactly what
the game was with this person, usually within the ﬁrst
ﬁfteen minutes, yet we wer e so attracted to the high, wewere willing to pr etend we didn’t see it, for just a night, or a
week, or however long it lasted. The fact that someone said
to us, “Y ou ar e so fabulous. Y ou’re such a wonderful woman. This is such a gr eat date. How luck y a guy is to get to date
you,” when he’s only known you for an hour, is a blinking
red light to any thinking woman. The pr oblem is, the depth
of our wounds can be so gr eat—we can be so hungry to
hear those wor ds, because deep down we suspect that
they’r e untrue—that hearing them can cause us to put aside
all rational considerations. When we’r e starved, we’r e
desperate. Women say to me sometimes, “Marianne, why do I
always meet emotionally abusive men?” My answer is
usually the following: “The pr oblem is not that you met him
—the pr oblem is that you gave him your number.” The
problem, in other wor ds, is not that we attract a certain kind
of person, but rather that we ar e attracted to a certain kind
of person. Someone who is distant emotionally might
remind us, for instance, of one or both of our par ents. “ His
energy is distant and subtly disappr oving—I must be home.”
The pr oblem, then, is not just that we ar e oﬀer ed pain, but
that we ar e comfortable  with that pain. It’s what we have
always known. The ﬂip side of our danger ous attractions to people who
have nothing to oﬀer us is our tendency to feel bor ed by
people who do. Nothing that is alien to our system can enter
into us and stay ther e for long. This is true whether we’r e
talking about something tak en into our bodies or into our
minds.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        A gentleman
appear ed to me and said, “Ex cuse me, Miss W illiamson, but
we thought we should tell you: In the cosmic r oll call, you
are consider ed a hawk, not a dove. ”
I was incensed. “No way,” I said indignantly. “I’m totally
for peace. I’m a dove all the way. ”
“I’m afraid not,” he said. “I’m looking on our charts, and
it says very clearly right her e: Marianne W illiamson,
warmonger. You’re at war with R onald R eagan, Caspar
Weinber ger, the CIA, in fact the entir e American defense
establishment. No, I’m sor ry. You’re deﬁnitely a hawk. ”
I saw, of course, that he was right. I had just as many
missiles in my head as R onald R eagan had in his. I thought it
was wr ong for him to judge communists, but I thought it was
okay for me to judge him. Why. Because I was right, of
course. I spent years as an angry lef t-winger befor e I realized
that an angry generation can’t bring peace. Everything wedo is infused with the ener gy with which we do it. As Gandhi
said, “W e must be the change. ” What the ego doesn’t want
us to see is that the guns we need to get rid of ﬁrst ar e the
guns in our own heads. 4. THE CHOICE TO L OVE
“The ego is the choice for guilt; the Holy Spirit
the choice for guiltlessness. ”
The ego always emphasizes what someone has done wr ong. The Holy Spirit always emphasizes what they’ve done right. The Course lik ens the ego to a scavenger dog that seeks out
every scrap of evidence for our br other’s guilt and lays it at
its master’s feet. The Holy Spirit, similarly, sends out its own
messengers to seek evidence of our br other’s innocence. The important thing is that we decide what we want to see
befor e we see it. W e receive what we r equest. “ Projection
makes per ception. ” W e can ﬁnd—and in fact, we will ﬁnd—
whatever it is we’r e looking for in life. The Course says that
we think we will understand a person enough to know
whether or not they ar e lovable, but that unless we love
them, we can never understand them. The spiritual path
involves taking conscious r esponsibility for what we choose
to per ceive—our br other’s guilt or innocence. W e see a
brother’s innocence when it’s all we want  to see. P eople ar e
not perfect—that is, they do not yet e xpress e xternally their
internal perfection. Whether we choose to focus on the guilt
in their personality, or the innocence in their soul, is up to
us. What we think of as people’s guilt is their fear. All
negativity derives fr om fear. When someone is angry, they
are afraid. When someone is rude, they ar e afraid. When
someone is manipulative, they ar e afraid. When someone iscruel, they ar e afraid. Ther e is no fear that love does not
dissolve. Ther e is no negativity that for giveness does not
transfor m. Darkness is mer ely the absence of light, and fear is
merely the absence of love. W e can’t get rid of darkness by
hitting it with a baseball bat, because ther e is nothing to hit. If we want to be rid of darkness, we must turn on a light. Similarly, if we want to be rid of fear, we cannot ﬁght it but
must r eplace it with love. The choice to love is not always easy. The ego puts up
terrible r esistance to giving up fear -laden r esponses. This is
wher e the Holy Spirit comes in. It’s not our job to change
our own per ceptions, but to r emember to ask Him to change
them for us. Let’s say your husband has lef t you for another woman. You can’t change other people, and you can’t ask God to
change them, either. You can, however, ask to see this
situation diﬀer ently. You can ask for peace. Y ou can ask the
Holy Spirit to change your per ceptions. The miracle is that,
as you r elease judgment of your husband and the other
woman, the pain in your gut begins to subside. The ego might say in that situation that you’ll never be
at peace until your husband comes back. But peace isn’t
deter mined by cir cumstances outside us. P eace stems fr om
forgiveness. P ain doesn’t stem fr om the love we’r e denied
by others, but rather fr om the love that we deny them. In a
case lik e that, it feels as though we’r e hurt by what
someone else did. But what r eally has occur red is that
someone else’s closed heart has tempted us to close our
own, and it is our own denial of love that hurts us. That’s
why the miracle is a shif t in our own thinking: thewillingness to k eep our own heart open, r egardless of what’s
going on outside us. A miracle is always available in any situation, because no
one can decide for us how to interpr et our own e xperience. ‘Ther e are only two emotions: love and fear. ’ We can
interpr et fear as a call for love. Miracle work ers, says the
Course, ar e gener ous out of self -inter est. W e give someone
a break so we can stay in peace ourselves. The ego says that we can pr oject our anger onto another
person and not feel it ourselves, but since all minds ar e
continuous, whatever we pr oject onto another we continue
to feel. Getting angry at someone else might mak e us feel
better for a while, but ultimately all the fear and guilt comes
back at us. If we judge another person, then they’ll judge us
back—and even if they don’t, we’ll feel lik e they did. Living in this world has taught us to instinctively r espond
from an unnatural space, always jumping to anger, or
paranoia, or defensiveness, or some other for m of fear. Unnatural thinking feels natural to us, and natural thinking
feels unnatural. A Course in Miracles  is not about pouring pink paint over
our anger and pr etending it doesn’t e xist. What is
psychologically unsound is spiritually unsound. Denial or
suppr ession of emotions is unsound. Y ou don’t say, “I’m


 in the silence out of which the sounds come and
into which they return. Pay more attention to the silence than to the
sounds. Paying attention to oute r silence creates inner silence: the mind
becomes still. A portal is opening up. Every so und is born out of silence, dies back into silence, and d uring its
life span is surro unded by silence. Silence enables the sound to be. It is
an intrin sic but unmanifested part of every sound, every musical note,
every so ng, every word. The Unmanifested is present in this world as
silence. This is why it has been said that nothing in this world is so like
God as silence. All you have to  do is pay attention to it. Even during a
conversation, be come consciou s of the gaps between words, the brief
silent intervals between sentences. As you do that, the dimension of
stillness grows within you. Y ou  cannot pay attention to silence  without
simultaneously becoming still within. Silence without, stillness within. Y ou have entered the Unmanifested.SP ACE
Just as no sound can exist witho ut silence, nothing can exist wi thout no-
thing, w ithout the empty space that enables it to be. Every physical
object o r body has come out of  nothing, is surrounded by noth ing, and
will eve ntually return to nothing. Not only that, but even inside every
physical body there is far more “nothing” than “something.” Physicists
tell us that the solidity of matter is an illusion. Even seemingly solid
matter, i ncluding your physical body, is nearly 100 percent empty space
— so vast are t he distances between the atoms compared to t heir size. What is more, even inside every atom there is mostly empty spa ce. What
is le ft is  more like a vibrational frequency than particles of soli d matter,
more lik e a musical note. Buddhists have known that for over 2,500
years. “Form is emptiness, emptiness is form,” states the Heart Sutra,
one of the best known ancient Buddhist texts. The essence of all things is
emptiness. The Unm anifested is not only present in this world as silence; it also
pervades the entire physical universe as space — from within and
without. This is just as easy to miss as silence. Everybody pays attention
to the things in space, but who pays attention to space itself? Y ou seem to be  implying that “emptiness” or “nothing” is  not just
nothing, that ther e is some mysterious quality to it. What is this nothing? Y ou can not ask  such a question. Y our mind is trying to make nothing
into something. The moment you make it into something, y ou have
missed i t. Nothi ng — space — is the appearance of the Unmanifested as
an externalized phenomenon in a sense-perceived world. That’ s  about as
much as  one can say about it,  and even that is a kind of paradox. It
cannot become an object of knowledge. Y ou can’ t do a Ph.D. on
“nothing.” When scientists stu dy space, they usually make it into
something and thereby miss its essence entirely. Not surprisingly, the
latest th eory is that space isn’ t empty at all, that it is filled with somesubstance. Once you have a the ory, it’ s not too hard to find evidence to
substantiate it, at least until some other theory comes along. “Nothing” can only become a portal into the Unmanifested for you if you
don’ t try to grasp or understand it. Isn’ t that what we ar e doing her e? Not at all. I am giving you poin ters to show you how you can bring the
dimension of the Unmanifeste d into your life. W e are not trying to
understand it. There is nothing to understand. Space ha s no “existence.” “T o exist” literally means “to stand out.” Y ou
cannot understand space because it doesn’ t stand out. Although in itself
it has no existence, it enables everything else to exist. Silence has no
existence either, nor does the Un-manifested. So w hat happens if you withdraw attention from the objects in s pace and
become aware of space itself? What is the essence of this ro om? The
furniture, pictures, and so on are in  the room, but they are not the room. The floor, walls, and ceiling define the boundary of the room, but they
are not the room  either. So wha t is the essence of the room? Space, of
course, empty space. There wou ld be no “room” without it. Since space
is “nothing,” we can say that what is not  t he re is more important than
what is there. So  become aware of the space that is all around you. Don’ t
think about it. Feel it, as it were. Pay attention to “nothing.”
As you do that, a shift in consc iousness takes place inside you. Here is
why. The inner equivalent to o bjects in space such as furniture, walls,
and so on are your mind objects: thoughts, emotio ns, and the objects of
the sens es. And the inner equiv alent of space is the consciousness that
enables your mind objects to be, just as space allows all things to be. So
if y ou withdraw attention fro m things  — obj ects in space — you
automatically w ithdraw attentio n from your mind objects as well. In
other words: Y ou cannot think and  be aware of space — or of silence, for
that matter. By becoming awar e of the empty space around you, you
simultaneously become aware of the space of no-mind, of pureconsciousness: the Unmanifested. This is how the contemplation of
space can become a portal for you. Space an d silenc e are two aspec ts of the same thing, the same no-thing. They ar e an externalization of inner space and inner silence, which is
stillness: the infinitely creative womb of all existence. Most humans are
completely unconscious of this dimension. There is no inner space, no
stillness. They are out of balance. In other words, they know th e world,
or th ink they do, but they don’ t know God. They identify ex clusively
with the ir own physical and psychological form, unconscious of essence. And bec ause ev ery form is hig hly unstable, they live in fear. This fear
causes a  deep misperception of themselves and of other humans, a
distortion in their vision of the world. If so me cosmic convulsion bro ught about the end of our world, the
Unmanifested would remain to tally unaf fected by this. A Course in
Miracles  expresses this truth poignantly: “Nothing real can be
threatened. Nothing unreal exists. Herein lies the peace of God.”
If yo u remain in  conscious connection with the Unmanifested, you value,
love, an d deeply respect the manifested and every life form in it as an
expression of the One Life beyond form. Y ou also know th at every form
is destined to di ssolve again and that ultimately nothing out here matters
all th at much. Y ou have “overcome the world,” in the words of Jesus, or,
as the Buddha put it, you have “crossed over to the other shore.”
THE TRUE NA TURE OF SP ACE AND TIME
Now consider this: If there were nothing but silence, it wouldn’ t exist for
you; you wouldn’ t know what  it is. Only when sound appears does
silence come into being. Simila rly, if there were only space without any
objects in space, it wouldn’ t exist for you. Imagine yourself as a point of
consciousness floating in the vastness of space — no stars, no galaxies,
just emptiness. Suddenly, space  wouldn’ t be vast anymore; it would not
be t here at all. There would be no speed, no movement from here to
there. At least two points of reference are needed for distance and space
to c ome into being. Space co mes into being the moment the One
becomes two, and as “two” be come the “ten thousand things,” as LaoT se calls the ma nifested world, space becomes more and more  vast. So
world and space arise simultaneously. Nothing could be  without space, yet space is nothing. Before the
universe came into being, before  the “big bang,” if you like, the re wasn’ t
a vast empty space waiting to be  filled. There was no space, as t here was
no t hing. There was only the U nmanifested — the One. When the One
became “the ten thousand things,” suddenly space seemed to be there
and enabled the many to be. Where did it come from? W as it created by
God to accomm odate the universe? Of course not. Space is no-thing, so
it was never created. Go out on a clear night and loo k up at the sky. The thousands of stars
you can see with  the naked eye are no more than an infinitesima l fraction
of what is there. Over 100 billion galaxies can already be detected with
the


, and 160,400 died of
it. This high incidence of death is true even though lung cancer is the most
preventable of malignancies; if every bit of tobacco were remov ed from the
earth, the number of all cancer types (not only those affecting the lung)
would fall by 17 percent. Of the two general kinds of lung cancer, small-cell
and non-small-cell, the latter is more common, accounting for
approximately 75 percent of all diagnosed cases. Conventional oncological treatment of lung cancer, which primarily
depends on surgery with chemotherapy, radiation therapy, and sometimes
hyperthermia, has offered a poor prognosis for remaining alive over a
prolonged period of time. • The success rate for five-year survival of stage I lung cancer (no spread
to lymph  nodes) is 30 to 80 percent because the tumor is tiny in size and
surgery removes it. • The success rate for five-year survival of stage II lung cancer (spread to
the hilar nodes) is 10 to 35 percent with both surgery and radiation
therapy administered. (Hilar nodes  are those lung indentations where
arteries enter and veins and lymphatics leave.) • The success rate for five-ye ar survival of stage IIIA lung cancer
(surgery is possible combined with radiation therapy and occasional
chemotherapy) is 10 to 15 percent. • The success rate for five-ye ar survival of stage IIIB lung cancer
(surgery offers no benefit; radiation therapy and experimental
chemotherapy may be attempted) is less than 5 percent because usual
orthodox oncological treatments truly fail the patients. • The success rate for five-year survival of stage IV lung cancer
(metastases to distant sites) is considerably less than 5 percent—perhapsonly 3 percent—for treatment usually is directed merely toward relieving
symptoms. Non-small-cell lung cancer, spreading by the lymphatic system and
through the blood, contains three distinct types: squamous-cell or
epidermoid carcinoma of the lung (most related to smoking), large-cell
carcinoma (associated with brain metastasis), and adenocarcinoma. For no
known reason, adenocarcinoma has steadily increased in frequency (above
30 percent of all lung cancers). Treatment is similar for these three non-
small-cell lung cancer types. Upon an emer gency recommendation of his consulting oncologist, John
Peters underwent immediate open-chest surgery, followed by twenty-four
radiation treatments. Thus, his various symptoms consisting of constant
cough, sometimes containing blood, hoarseness and shortness of breath,
excessive sputum, recurrent episodes of lung infection, weight loss, and
swelling of the face, plus the sense of overwhelming fatigue, lessened to the
point of almost disappearing. A year later, however, the patient’ s original coughing and some of his
other symptoms recurred. Another series of diagnostic tests, including
bronchoscopic examination, revealed that he again required chest surgery
for excising the non-small-cell lung cancer. “When I refused surgery and
chemotherapy, the doctors told me that there was no chance for my survival
at all,” John Peters explained. “I had research ed lung cancer and realized that the only reason I got
cancer was that my body supported it. Thus, if I didn’ t change the internal
environment of my body, the cancer would just come back again. In May
1991, I started on the Gerson Therapy at home,” said Mr. Peters. “I was
very weak, and this Gerson Therapy was demanding, but I was facing the
Grim Reaper, so I was also highly motivated. “In only three weeks, I knew the Gerson treatment was workin g—I was
getting stronger, coughing less, and feeling much better. Most surprising, I
was actually gaining weight on this vegetarian diet. After losing so many
pounds the months before, I was finally becoming more than just skin and
bones,” Mr. Peters wrote in a letter to the Gerson Institute. “I have remained
cancer -free and in good health for the past seven years. I am vegan, avoid
refined flour, sugar, salt, caf feine and alchohol and still press vegetables and
drink their juice s, about twenty-four ounces per day. There is no doubt inmy mind that I would have been in the cemetery six or seven years ago
without the Gerson Therapy. “Incidentally, before going throu gh my 1989 lung removal surgery, I had
obtained a second opinion from the head of the Pittsbur gh Cancer Institute. When I returned  to him for a follow-up cancer test in 1996, he was shocked
to see me survi ving. The lung surgeon told me that I’d never know how
lucky I was to be alive and that with my disease, there was only about a 3
percent chance of five-year survival. Eating the Gerson vegetarian way has
saved my life,” John Peters confirmed. At his latest report to this book ’s two authors, as a former lung cancer
patient who subscribes rather closely to the eating program of the Gerson
Therapy, John Peters has gone  well beyond doubling the usual cancer
patient’ s five-ye ar survival time for adenocarinoma of the lung. (As you’ve
been informed, five-year survival of any cancer is defined by the American
Cancer Society as a “cure. )”
A T WENTY -YEAR CURE OF  INOPERABLE  STAGE IIIB L UNG CANCER
In mid-January 1979, Jesus Lechuga Valdez of Durango, Mexico,
returned from a business trip to Mexico City with a severe cold. A week
later it had deter iorated into a persistent cough and lingering hoarseness that
made it difficult  for him to speak. Senor Lechuga, who, at this writing, is
eighty-six years  old, in 1971 had retired from his position as general
manager and partial owner of a truck and tractor dealership. His travels for
business had been successful but hard on the man’ s body. During the next
six months, his chronic cough and hoarse voice were treated by three
allopathic physi cians and a homeopath, all of whom thought such signs of
illness came from adult-onset asthma. At that time he was sixty-six years
old. The doctors’ diagnosis and treatment were incorrect, for X-ray films
eventually taken  of Senor Lech uga’s thoracic area showed a 5-centimeter
(cm) round spot in the upper region of his right lung. A chest surgeon he
consulted confirmed the existence of a lung tumor 2½ inches across. Since an El Paso, Texas, intern ist, Walter D. Feinber g, M.D., had been
keeping annual records of the patient’ s physical examinations, on June 18,
1979, Senor Lechuga traveled  to Dr. Feinber g’s office for comparingprevious and current radiographs. It turns out that there had been no sign of
the potential for a chest lesion the year before. Within half a dozen months,
therefore, his mass had formed spontaneously and quickly. Pulmonologist E. S. Crossett, M.D., at El Paso’ s Hotel Dieu (French for
“God’ s house”) Hospital performed a bronchioscopy and medi- astinoscopy
during lung surgery to remove the tumor. But because excision would have
left his patient too weak, the surgeon decided not to remove the tumor and
only performed a biopsy. The resulting tissue pathology and
instrumentation reports indicated that Senor Lechuga was victimized by
stage IIIB “large cell undif ferentiated carcinoma with metastasis to the
bronchial and mediastinal areas.”
Staging  in cancer terminology is a relative index of how much cancer
exists in an individual’ s body, including its size, location, and containment
or metastasis.3 Stage III indicates that metastases have spread the cancer to
areas other than the primary site. In lung cancer, stage III is divided into
two types, IIIA and IIIB. Stage IIIB lung cancer  classifies the tumor as not
removable because of technical reasons relating to the surgical technique or
because there would be no benefit to the patient.4 The several malignant
metastases of Jesus Lechuga Valdez were declared inoperable, and his
prognosis became established at only three to six months of life remaining. High-Dosage Radiation Exposur e for Senor Lechuga
Consultation with oncologist Ira A. Horowitz, M.D., medical director of
the El Paso Cancer Treatment Center, followed. Dr. Horowitz emphatically
recommended radiation therapy, but the machine used for this external
radiation failed to be state-of-the-art; its old-fashioned cobalt-60 electron
beams would present the patient with some awful side effects. The
machine’ s radioactive source was housed in a lead container, and as the
cobalt isotope decayed, it produced a beam in the megavoltage range.5
With advice from his family, Senor Lechuga decided instead that he
would take radiation therapy in Chester, Pennsylvania, close to the
Wilmington, Delaware, home of his daughter, Geor gina Lechuga Potter. (Mrs. Potter, who now lives in Vienna, Virginia, acted as transl ator for her
father ’s Spanish -spoken case history. Besides hospital records, she is a mainsource of the information you


 of which is the mystic
Jesus, will speak to us; but it’ s our responsibility to listen. Many times people have said to me, “I don’t know what God is telling
me,” and I’ve responded based on my own experience: “Oh, yes, you do. You just don’t like what God is telling you.” We think we know better. We
get an intuitive hit, or a sense  we’ve received an answer when we pray
about something, but it might seem to make no logical sense. After all, the
Holy Spirit know s what’ s going to happen tomorrow, and we don’t. So we
say, “I’ll ask Him again tomorrow, when He has more data.”
When we make the quieting of our minds a fundamental lifestyle
decision, we do begin to experience love’ s intuitive presence. Its voice was
always there; we just didn’ t know to take it seriously. Many times in my
past, I absolutely  had the sense of an answer to my prayer for guidance; yet
because it went against “expert opinions,” I ignored it, only later to realize
what a mistake I had made. Other times, I simply didn’ t take the time to
ask, to pray, to deeply reflect on a question, only later to realize my lack of
wisdom. Yet the voice was always there. The Voice for God is that which guides us toward love, forgiveness,
right living, and faith. It’s a part of our mind that can see the whole picture
in a way we can’t, that knows what’ s going to happen tomorro w and how
our part best fits into a lar ger plan. “He speaks from nearer than your heart to you. His Voice is closer than
your hand”* (WB-226). As it says in the Course, all of us live with a consiste nt stream of
thoughts in the background of our minds. Such thoughts fit basically into
one of two categories: either a cacophonous background noise filled with
fear-based perce ptions, or a peaceful symphony of positivity and love. Prayer and meditation dissolve the former and increase the latter. Thoughts of random negativity  emer ge fully formed from the cave of
the ego mind. They are the inevitable results of a fear-based view of the
world. They arise from fear, and they perpetuate fear. Efforts to suppressthem only make them more dangerous. Telling yourself to “stop thinking
like that” is a losing battle, because you’re simply pitting you against you. The Voice for God is the exact opposite of the voice of the ego. It is the
voice that reminds us we were created innocent, and so we are. It reminds
us our mistakes do not eradicate our innocence, that we can atone for them
and we can chan ge. It reminds us that this is also true of everyone else; that
people make mistakes, yes, but we can extend our perception beyond their
errors to see the truth of who they are. It is the voice reminding us we can
always be more gentle, less judgmental, kinder, less arrogant, less negative,
more responsible, more ethical, and less quick to blame others for faults of
our own. It reminds us that those kinds of qualities, being expressions of
love, are magnets for miracles. Listening to the Voice for God is a habit we cultivate, the mental
musculature of grace. Who among us hasn’ t decided something we came
later to regret, remembering that at the time we’d had a gut feeling it just
wasn’ t right? But we’d gone with some worldly voice that said differently,
allowing it to override our internal knowing. Walking through  life taking
seriously the guidance of the Holy Spirit, the mystic Jesus, the Voice for
God, we know that the voices of the world should always be listened to, but
they should never ever have the final say. OceanofPDF.comPrayer
The highe st level of prayer is not an entreaty of any kind. It’s a gentle
communion with that which is bigger than ourselves. Our communion with
God is the ultim ate experience of ourselves. God speaks to us, and in prayer
we speak to Him. Prayer is the way we invoke and activate the power of God in our lives,
drawing down the intercession ary power of love to change our lives by
changing us. Sometimes someone will tell me they have a problem in their life, and
I’ll ask if they’ve prayed about it. I’ll often get the answer, “Oh, I know it’ s in God’ s hands.”
“But that’s not what I asked you,” I’ll say. “I asked if you prayed about
it.”
For the two are very different things. To know something is in God’ s
hands is very different from actually putting it there. To know something is
in God’ s hands means you know that ultimately love will prevail. To
actually put someth ing in God’ s hands means that of your own free will
you’re putting yourself in service to the goal. At the very least, that will
speed things up. Putting somethi ng in the hands of God means we’re willing to think
about it differen tly. No matter what has happened, it’s the space  we inhabit
within an experience—the thoug hts and behavior with which we respond to
it—that will ultimately determine its ef fect. The highest level of prayer is for another way to think about something. Thought is the level of cause, and the direct relationship between cause and
effect is inviolable. Jesus works  with us on the causal level. He cannot and
will not take away the effects of our thinking, but if we ask him to, he will
help us change our thoughts. The choice for love is a choice for peace, for
healing, and for miracles. For miracles are natural wherever there is love.We can’t say, “Dear God, I’m holding on to my negativity, but please
change the effects that all those negative thoughts have caused in my life,
okay?”
Not gonna happen. What we can do, however, is to pray that God take away our negativity. Putting a relationship in the hands of God, for instance, means asking for
help in seeing someone else’s innocence and in showing ours to them. Even
one person—“whoever is saner at the time”* (T-384)—can change the
trajectory of a conflicted relationship. The prayer is that our thoughts be
shifted from a focus on blame to a focus on innocence. We can pray:
Dear God,
I am willing not to be cold,
I am willing not to be harsh,
I am willing not to be judgmental. Please enter the deepest r egions of my mind,
show me my err ors, and change my thoughts. Free me fr om my self-sabotaging ways. Change me in my deepest heart
that I might have a miracle. Amen
Jesus cannot do our work for us, but he will do our work with us. He
will not and cannot take away the effects of our thinking, but he is always
there to help us think more wisely. Prayer is a tool in our toolbox too often set aside in favor of far lesser
powers. I find it amusing when people say, “All we can do now is pray,” as
though all the really powerful things have already been tried. It’s often  said that there are no atheists in foxholes, but we don’t have to
wait until a crisis arrives to create a better life for ourselves. You come to
the point where you don’t just pray when things are going poorly; you pray
so they’ll go well. Prayer is like preventive medicine for the soul. We are
responsible for how we direct our thoughts, and as we direct our mind to
embrace the light, darkness has a much harder time getting in. Mental
energy that is consciously placed in the service of love is unava ilable to the
ego’s purposes. The Lord’s Prayer is an example  of a powerful invocation for a miracle-
minded existence.Our Father— Our true sour ce
Who art in heaven— In the awar eness of our oneness
Hallowed be thy name— May the meaningless stimulus of the world
fall away that I might r ealize the sacr ed
Thy kingdom come— May the ener gies of love pr evail
Thy Will be done— May loving thought, not ego, be manifest
On earth as it is in heaven— Not just abstractly on the level of
thought, but in my practical experience
Give us this day our daily bread— May our minds be open to receive
the infinite abundance of life
And forgive us our trespasses— Corr ect our thinking, return us to the
state of our innocence
As we forgive those who trespass against us— Help us see the
innocence in others, that we might see it in ourselves
Leave us not in temptation— Guar d our minds so we won’ t wander
into thoughts of ego and fear
But deliver us from evil— Guide us away from sick and loveless
thoughts
For Thine is the kingdom, and Thine is the power, and Thine is the
glory— Love is the kingdom, love is the power, love is the glory
Forever and ever— Every moment of the day
Amen— May it be so
“The world you see must be denied, for sight of it is costing you a
different kind of vision. You cannot see both worlds, for each of them
involves a different kind of seeing, and depends on what you cherish”


! • The three steps to success in prayer
The usual procedure is as follows:
1. Take a look at the problem. 2. Turn to the solution or way out known only to the subconscious
mind. 3. Rest in a sense of deep conviction that it is done. Do not weaken your prayer by saying, “I wish I might be healed.”  “I
hope so.” Your feeling about the work to be done is “the boss.”
Harmony is yours. Know that health is yours. Be-come intelligent  by
becoming a vehicle for the infinite healing power of the s ubconscious
mind. Pass on the idea of health Jo your subconscious mind to the
point of conviction; then relax. Get yourself off your hands. Say to t he
condition and circum-stance, “This, too, shall pass.” Through
relaxation you impress your subconscious mind enabling the ki netic
energy behind the idea to take over and bring it into concrete
realization. 97  • The law of reversed effort and why you get the opposite o f what
you pray for
Coué, the famous psychologist from France who visited America
about forty years ago, defined the law of reversed effort as follows:
“When your desires and imagination are in conflict your imaginat ion
invariably gains the day.”
If, for example, you were asked to walk a plank on the floor, you
would do so without question. Now suppose the same plank were
placed twenty feet up in the air between two walls, would you walk it? Your desire to walk it would be counter-acted by your imaginati on or
fear of falling. Your dominant idea, which would be the picture  of
falling, would conquer. Your desire, will, or effort to walk on the
plank would be reversed, and the dominant idea of failure would be
reinforced. Mental effort is invariably self-defeated, eventuating alw ays in the
opposite of what is desired. The suggestions of powerless-ness to
overcome the condition dominate the mind; your sub-conscious is
always controlled by the dominant idea. Your subconscious will
accept the stronger of two contradictory propositions. The e ffortless
way is the better. If you say, “I want a healing, but I can’t get it;” “I try s o hard;” “I
force myself to pray;” “I use all the will power I have,” you must
realize that your error lies in your effort. Never try to compel the
subconscious mind to accept your idea by exercising will power. Such
attempts are doomed to failure, and you get the opposite of what  you
prayed for. The following is a rather common experience. Students, when
taking examinations and reading through their papers, find that all
their knowledge has suddenly deserted them. Their minds become
appalling blanks, and they are unable to recall one relevant thought. The more they grit their teeth and sum-mon the powers of the wi ll, the
further the answers seem to flee. But, when they have left the
 98  examination room and the mental pressure relaxes, the answers the y
were seeking flow tantalizingly back into their minds. Trying to force themselves to remember was the cause of  their
failure. This is an example of the law of reversed effort wher eby you
get the opposite of what you asked or prayed for. • The conflict of desire and imagination must be reconciled
To use mental force is to presuppose that there is opposi-t ion. When
your mind is concentrated on the means to overcome a problem, it is
no longer concerned with the obstacle. MATT. 18:19 says, If two of
you shall agree on earth as touching anything that they shall ask, it
shall be done for them of my Father which is in heaven. Who are these
two? It means the harmonious union or agreement between your
conscious and subconscious on any idea, desire, or mental imag e.
When there is no longer any quarrel in either part of your m ind, your
prayer will be answered. The two agreeing may also be rep resented as
you and your de-sire, your thought and feeling, your idea and emotion,
your desire and imagination. You avoid all conflict between your desires and imagina-tion by
entering into a drowsy, sleepy state which brings all effort to a
minimum. The conscious mind is submerged to a great extent when in a sl eepy
state. The best time to impregnate your subconscious is prior to sle ep. The
reason for this is that the highest degree of outcropping of th e
subconscious occurs prior to sleep and just after we awaken. I n this
state the nega-tive thoughts and imagery, which tend to neutrali ze
your desire and so prevent acceptance by your subconscious mi nd no
longer present themselves. When you imagine the reality of th e ful-
filled desire and feel the thrill of accomplishment, your subcon -scious
brings about the realization of your desire. 99  A great many people solve all their dilemmas and prob-l ems by the
play of their controlled, directed, and disciplined imagination,
knowing that whatever they imagine and feel as true will and must
come to pass. The following will clearly illustrate how a young girl over-c ame the
conflict between her desire and her imagination. She desired a
harmonious solution to her legal problem, yet her mental imager y was
constantly on failure, loss, bankruptcy, and poverty. It was a
complicated lawsuit and there was one post-ponement after anoth er
with no solution in sight. At my suggestion, she got into a sleepy, drowsy state each night
prior to sleep, and she began to imagine the happy ending, feel ing it to
the best of her ability. She knew that the image in her mind had to
agree with her heart’s desire. Prior to sleep she began to dra matize as
vividly as possible her lawyer having an animated discussion with her
regarding the outcome. She would ask him questions, and he would
answer her appropriately. He would say to her over and over agai n,
“There has been a per-fect, harmonious solution. The case has bee n
settled out of court.” During the day when fear thoughts came into  her
mind, she would run her mental movie with gestures, voice, and sound
equipment. She could easily imagine the sound of his voice, smile,
and mannerism. She ran this mental picture so often; it became  a
subjective pattern, a regular train track. At the end of a  few weeks her
attorney called her and confirmed objec-tively what she had been
imagining and feeling as true sub-jectively. This is really what the Psalmist meant when he wrote, Let the words
of my mouth [your thoughts, mental images, good] and the meditations
of my heart [your feeling, nature, emotion] be acceptable in thy sight,
O Lord [the law of your subconscious mind], my strength, and my
redeemer [the power and wisdom of your subconscious mind can
redeem you from sickness, bond-age, and misery]. PSALM 19:14. 100  • Ideas worth recalling
1. Mental coercion or too much effort shows anxiety and fear, which
block your answer. Easy does it. 2. When your mind is relaxed and you accept an idea, your
subconscious goes to work to execute the idea. 3. Think and plan independently of traditional methods. Know that
there is always an answer and a solution to every prob-lem. 4. Do not be overly concerned with the beating of your heart, wi th
the breathing of your lungs, or the functions of any part of your
anatomy. Lean heavily upon your subconscious and proclaim
frequently that Divine right action is taking place. 5. The feeling of health produces health; the feeling of wealth
produces wealth. How do you feel? 6. Imagination is your most powerful faculty. Imagine what is
lovely and of good report. You are what you imagine yourself to be. 7. You avoid conflict between your conscious and subconscious in
the sleepy state. Imagine the fulfillment of your desire over and over
again prior to sleep. Sleep in peace and wake in joy. 101  9
How to Use the Power of Your
Subconscious for Wealth
If you are having financial difficulties, if you are trying to make
ends meet, it means you have not convinced your subcon-scious mind
that you will always have plenty and some to spare. You know me n
and women who work a few hours a week and make fabulous sums of
money. They do not strive or slave hard. Do not believe the story t hat
the only way you can become wealthy is by the sweat of your brow
and hard labor. It is not so; the effortless way of life is the best. Do the
thing you love to do, and do it for the joy and thrill of it. I know an executive in Los Angeles who receives a salary of
$75,000 yearly. Last year he went on a nine-month cruise seeing th e
world and its beauty spots. He said to me that he had succeeded i n
convincing his subconscious mind that he is worth that much money. He told me that many men in his organiza-tion getting about one
hundred dollars a week knew more about the business than he did, and
could manage it better, but they had no ambition, no creative ide as,


 and skipping pulse, weak spells, perhaps even death. Even the improved broiling method previously shown in this section may involve too much browning, so
has been removed in the sixth edition. For rapid cleansing of arteries, cooking and browning food at high heat has to be avoided. Most people know that when food is cooked in a moist condition under foil, a cover,
or water, it will not brown unless or until it eventually dries out. This is because the
cooling effect of moisture evaporation ke eps the heat down, and forms a blanket of steam or vapor which protects the food from oxidation by air. Food cooked like this is
very little heat-damaged, and is far more healthful. Caution: Never line a pan with foil if you are going to put it on direct heat, because it will likely burn grease under the
foil and make fumes which may cause cancer. Pressure-cooking with steam is somewhat better, but it is still too hot, and the pot
may explode. An ancient pressure-less steaming method is the best of all, called "Cheng Long" or
"Jeng Loong" by the Chinese, and "au bain Marie" by the French, pronounced "O-ba-
Marie". This charming name means "in the bath of Marie". I have improved this grand old method as shown in the illustrations, and call it "vapor cooking" to distinguish it from pressure-cooker steaming. The food in an open bowl is set in an inch or two of water in an ordinary covered pot over direct heat. The water around the bowl boils,
makes steam (vapor) which fills the pot without pressure, and covers the food with a
blanket of steam which cooks fast but is not too hot. The lid is loose, so excess steam
leaks out around the rim or vent without pressure. Don't think vapor cooking is like a double-boiler, which has no steam above the
food, dries out the food and takes forever to cook. Vapor cooking is FAST, just as fast
as boiling or broiling, but preserves the natural taste, color, and nutritional value of the food. It produces delicious food without any rubber gasket "pressure cooker taste",
and saves so much work it's like getting out of the Stone Age. Two 1½ pint Pyrex bowls are shown cooked on one burner in a Mirro 876M oval
roaster, giving ample room to lift them out with a cloth. When one bowl is cooked in
a close-fitting round pot, a handle is needed to lift it out, as pictured on a Pyrex 1½
Qt. bowl. It is home-made from a 1" dia. round hardwood dowel rod or ¾" X 1"
square lumber, sawed off 6" long, with a slot sawed in the end 5/8" deep by 9/32"
wide, forming a fixed jaw to fit loosely over the bowl rim. The slot width stated gives
the right fit with a modern Pyrex bowl, about 1/32" loose. Other similar bowls like Fire-King or older bowls may require a different width. To use the handle, you just
slip the jaw on the rim, tip it back toward you to make it grab, and lift the bowl. It
seems like black magic to lift with a fixed jaw, but it works great, due to overhanging
weight making the bowl tilt and jam in the jaw. We have used these seven years and
haven't dropped a bowl yet, but don't advise  walking about with one, or passing it
over someone's head. Hardware stores have  or will get bowls, roasters, and dowel
rods for you. The rack shown in the roaster is not necessary, but it does save wear on the bottom, and boils quietly. As long as water is around the bowls, the food can never stick, scorch or boil over,
so requires no stirring, turning or wa tching, UNLESS THE WATER BOILS AWAY. It is best to start the cooker pre-heating on high heat with the water and bowls in it
before you get out the food. By the time you have the food ready to go in, the water likely will be boiling and you can cut the heat down right then so you won't forget to
and let the water boil away. This saves time also. Food never touches the pot, so you
don't have to wash it. The bowls go to the table to serve from, or even eat from if you
are alone, and wash as easily as a dish because there is never a dried-on ring like in a pot. No pots or serving dishes to wash! Water in the bowl with food is unnecessary and undesirable unless the recipe calls
for it. An arched or domed pot lid is best for vapor cooking, because a flat or depressed lid will drip condensed water into the food. Flat roaster lids (except enamel)
can easily be arched up about 1/4 inch by punching with the butt end of a hammer handle. To prevent too much extraction of juice from meat, fish, or fowl by the steam, cook
it flat in the bottom of a dish so it will soak up its own juice, or else wrap it with several layers of foil. The picture shows smothered chicken in a Corningware P-309
pie dish (or Pyrex 221 cake dish), vapor cooked in a covered electric frying pan. The
pie dish in a plain covered pan on the stove would be better, because you could
regulate the steam better. The control on an electric pan gives you either too much
steam or none. With broccoli, sliced potatoes, and zucchini all vapor cooked in one other bowl in addition to the dish of smothered chicken, this four course meal for four
people cost less than 40 cents per person, and was fit for a king. Many people are asking about electronic radar range ovens. They are allright as
long as you don't let the food overheat or brown. However, vapor cooking is so fast,
easy, and cheap it is hard to justify the cost, upkeep, and cleaning of an electronic
oven. Be sure to try vapor cooking. Y ou can stop watching, stirring, and washing
cookpots. You will love the food, cleanse your arteries, save work, and save plenty on your grocery, gas, and electric bills. (See page 28). NOTE: Chops and fish cook fast, don't over-cook. 34. THE FRESH FOOD DIET FOR AVOIDING AND
CURING ARTERIOSCLEROSIS
   The guiding principle of this diet is to eat fresh foods which have not been long
removed from their original living source, and to avoid eating long dead processed
and preserved foods, in which the fatty materials have become deteriorated and
hardened so that they become imbedded in our flesh and arteries as durable deposits. Due to recent research findings, the diet has been revised in the sixth edition. It has
been made more liberal in regard to items that cause only a trifling amount of harm,
and more drastic in the important areas. STARCHY FOODS
 EAT   AVOID
   Potatoes, bought in their own
skins, preferably the northern
grown russet type, also sweet
potatoes. Snap Beans (Green Beans). Note: Parboiled potatoes have a
better taste and are more digestible any way you fix them,
even baked in their own skins. See page 26. Bread, toast, rolls, biscuit,
crackers, cakes, pies, cookies,
pancakes, waffles, doughnuts, etc. made with flour. Flour in any form, such as
thickening for gravy, rue, or as a
dip for fried food. All ready-to-eat breakfast
cereals. Corn meal, grits, corn bread,
hush puppies, and the like. Macaroni, spaghetti, noodles, and
the like. Powdered starch. Ready
prepared "Quick" or dried potatoes. Dry beans and peas already
shelled. Canned beans and peas. Frozen beans and peas. Rice, farina, oatmeal, all
processed grains of every kind. MEAT AND FISH
 EAT   AVOID
   Any fresh meat, and seafood
you like. Frozen meat and
seafood if not staler than:    Smoked, salted, canned, or
dried meat and fish. Examples: Bacon
, ham, sausa ge, corned seafood if not staler than:
   Beef — 4 months old Pork — 3
months old Mutton & lamb — 4
months old Seafood — 2 months old
   Beef, chicken, lamb & mutton,
goat, geese, ducks, game, fish,
shrimp are all safe if fresh as
above described. beef, chipped beef, smoked fish,
sardines, anchovies, canned meats, soups. No artificial meats, or soy
protein concentrates. EGGS AND MILK
 EAT   AVOID
   Fresh eggs newly broken out of
the shell, not more than three a day, cooked any way except fried. Milk, no more than 1 quart a
day, none if it interferes with your
digestion. Sweet cream butter. Avoid it if
it doesn't taste right. Margarine. Imitation eggs. "High Protein"
milk, or other foods containing
soybean powder. OILS AND SHORTENING
 EAT   AVOID
   A little olive oil with vinegar or
wine as salad dressing, if you like