 manife sting as cracked skin or
scanty urine is a symptom of Dryness. This may be caused by a dry
climate or may simply mean that the body is unable to properly
distribute its own uids.
In Chinese medicine the diagnosis is Dryness  regardless of whether
it origin ates from an external climate or an internal condition. It is
the relationship between the body and water that keeps the tissues
moisturized. The body must be able to absorb, store, and circulate
moisture in order to adequately hydrate the cells. If any of these
functions breaks down, symptoms of dehydration will appear. A
person with diabetes, for instance, can drink a great deal of water
and still remain very thirsty because the body is unable to retain the
uid. In fact, twice as much uid may be lost through urination
than is consumed. According to Chinese medicine, diabetes is
described as severe Dryness  or deciency of Moisture. The reasoning
is correlative and axiomatic: Dryness  causes Dryness  to manifest,
Dryness  causes deciency of Moisture, a deciency of Moisture  may
cause Dryness. Cause and eect are dicult to distinguish. They
mutually generate each other and arise simultaneously.
The logic is one of correspondence: things that correspond to the
same thing correspond with each other. To illustrate, when Fire
burns the skin, it causes redness, swelling, and pain. When these
symptoms arise spontaneously, they are considered to be due to the
presence of internal Fire or Heat. The source of the Fire cannot be
seen, only its eects. Since Heat produc es inammation, symptoms
of inammation are referred to as signs of Heat.
Similarly, a person exposed to Cold shivers and becomes lethargic,
dull, and unres ponsive. When  such symptoms arise regardless of the
external temperature, the person is manifesting the condition of
internal Coldness. Coldness  is associated with the signs and
symptoms of lowered metabolic activity: depressed menta l function,
retarded circulation, weakness, and malaise. Again, the cause and
the eect are inseparable.
This system of correspondence describes the parallelism and
synchronicity of events in the inner and outer world of the human
organism. All phenomena are ordered according to the Five Phases  ofWood, Fire, Earth, Metal, and Water, which represent ve
evolutionary stages of transformation and correspond with ve
Organ Networks, ve seasons, ve climates, and ve personality
types. The workings of the body are associated with each of the
seasonal cycles of birth, growth, ripening, harvest, and decay. Each
of the ve Organ Networks  performs a function within  the cycle.
Analogous to the ve climates and seasons in nature is the internal
milieu generated by each of the Organ Networks. Disturbance of the
internal milieu  may provoke the Liver to generate Wind, the Heart  to
generate Heat, the Spleen  to generate Dampness, the Lungs  to
generate Dryness, and the Kidneys  to generate Cold.
According to this correspondence logic, various conditions of
distress are linked with each Network. The Network  responsible for
digestion is the Spleen. Any problem of indigestion is related to it.
This Network  is also associated with the capacity to formulate ideas
and focus attention. Thus, a problem related to foggy thinking and
poor concentration may also be related to excess Dampness  aecting
the Spleen. Similarly, the Liver Network  regulates the smooth ow of
Qi. Excess Wind  aecting the Liver induces erratic behavior, uneven
emotions, or uncoordinated movement.

The theory of correspondence describes the parallelism and
synchronicity of events in the inner and outer world of the
human organism. All phenomena are ordered according to Yin
Yang and the Five Phases  of Wood, Fire, Earth, Metal, and Water,
which represent ve sorts of fundamental process, each of
which corresponds with ve Organ Networks, ve seasons, ve
climates, and ve personality types. The workings of the body
are associated with each of the seasonal cycles of evolutionary
transformation: birth, growth, ripening, harvest, and decay.
Each of the ve Organ Networks  perform s a function within the
cycle. Analogous to the ve climates and seasons in nature is
the internal milieu generated by each of the Organ Networks.(see larger image)(see larger image)
Click  to download a PDF of Yin-Yang Correspondences
In this way, Chinese medicine reveals the impact of distress upon
the whole person—disease reshapes mental, emotional, and physical
life. Like a weatherman, the doctor of Chinese medicine forecasts
the onslaught of stormy weather and predicts who is likely to get
what.
Five types of people emerge from the congurations of physique
and character  that correspond with the Five Phases  and Organ
Networks. Not by an act of will, but out of their predispositions,
habits, and tendencies, these types “make their diseases,”
manifesting the strengths and weaknesses of their nature. Earth
becomes easily oversaturated, and the Earth  type generates phlegm,
edema, and mental quagmires. Fire ares easily, and the Fire type
produces inammation, dehydration, and high anxiety. Wood
proliferates rapidly, and the Wood  type provok es trembling,cramping, and rage. Water hardens and freezes, and the Water  type
develops sclerosis, arthritis, and indierence. Metal  cuts away and
restricts, and the Metal  type becomes breathless, sti, and
unarouseable.
PROBLEMS IN  SEARCH OF A  SOLUTION. TREATMENT
If the cause of disease is understood as imbalance, then the goal of
treatment is to recover balance. Problems are resolved through
methods of complementarity. To resolve conditions of Cold, apply
warmth; to resolve Heat, apply cool. Stimulate move ment to relieve
stasis and astringe leakage to protect depleted reserves. Disperse
excess, strengthen weakness, moisten Dryness, drain Wetness. When
the Spleen  is excessive, strengthen the Liver to counterbalance it, and
when the Spleen  is decient, strengthen the Heart  to nurture it.
Acupuncture and herbs are the primary techniques that evoke the
self-regulating response of the organism to reorganize and replenish
the Qi, Moisture, and Blood. Each method works by a dierent
mechanism. Acupuncture adjusts the density and ow of Qi in the
channels, which in turn aects the circulation of Blood  and Moisture
and the function of the internal organs. Herbs also aect the
quantity and quality of Blood, Moisture, and Qi through their impact
on the organs via the digestive and metabolic systems. Together
these methods perform the therapeutic tasks of reorganizing the
internal milieu, maximizing the exibility and adaptability of the
organism.
There are as many treatment approaches as there are individuals.
Chinese medicine can formulate a treatment according to the
particular expression of an illness. There are almost limitless
combinations of acupuncture points and herbs to meet the needs of
diverse patients. A given herb or acupuncture point eliminates the
Damp Heat  that may be expressed as herpes, while others relieve the
Coldness  that engenders the stines s and spasm of arthritis. The
single symptom, such as a cough, may arise as a consequence of
Wind, Cold, Heat, Dampness, or Dryness  aecting the Organ Networkof the Lung or Kidney. Dierent herbs and acupuncture points would
be selected for each dieren t type of cough. The doctor  combines
patterns of points and herbs the way the gardener combines
irrigation, composting, hoeing, and weeding to eliminate
obstructions, nurture growth, and maintain integrity.
THE GARDENER AND THE  MECHANIC
In ancient China ancestors were worshiped and revered. They were
considered a more signican t part of the community than the living
insofar as they were thought to rule the world. The dead were not
seen as separate from the living; death was an important, revered
stage of life, not merely the end of it. Anatomical dissection of a
dead body would have been disrespectful and, for that reason,
utterly forbidden. Doctors were only allowed to study living bodies.
Nonliving process could not be examined, and the whole could not
be divided into parts.
In the Western scientic model, life is dissected into separable,
discrete parts within the context of a xed and stable environment
that can be measured objecti vely. In the Chinese model, life is about
the dynamic, constantly shifting relationships of one functional
system with another, always within the context of the whole system.
No aspects of the personality or body function as independent,
discrete entities.
Interaction occurs at every level. Our emotions shape our body;
our body generates feeling. The state of the Liver aects the function
of the Heart. The function of the Heart  a


 it makes them conform more to the demands of taste without injury or without bringing the articles so heated into
the ranks of cooked foods.
SOUPS.

WERE we to follow strictly the highest dietetic law, soups
would not be mentioned in this work, except to say that they
are harmful and undoubtedly responsible for much mischief
in the civilized stomach; but in all reform work, we have
found it best to pursue lines of least opposition—to stay
within sight of those we are endeavoring to lead.
We do not interdict soups because they are not good
food, but because they are swallowed without mastication.
The objection to soup can be largely overcome by retaining it
in the mouth long enough for it to become thoroughly or
partially insalivated. This can be accomplished either by
sipping it very slowly, or mixing with it very dry, hard
foods—something that requires mastication.
It is a very foolish custom to make soup in a pot or kettle,
when we remember that the only work that saliva and teeth
were created to perform was that of making soup. Every
particle of food taken into th e mouth should be made into
soup before it is swallowed. If this was done, indigestion, that
great American disease, would disappear from the catalogue
of human ills.
We give here a few recipes for soups only because the
soup habit is so firmly fixed in the mind of the housewife and
the epicure that they can hard ly conceive of a decent dinner
without them. All soups may be warmed sufficiently to serve
hot without cooking.

SWEET POTATO SOUP.
Sweet Potato,       Milk,
Cream,               Butter.
Grind a sweet potato on a vegetable mill, add just enough
milk to cover. Allow this to  stand seven or eight hours.
Slightly heat (not enough to cook), stir in a small piece of
butter and enough milk and cream mixed to bring to the
consistency desired. Serve in hot plates.

FRESH GREEN PEA SOUP.
Green Peas,                      Onion or Celery,
Milk.
Hull quantity desired. Grind very fine in vegetable mill,
grind with this just a trace of celery or onion for flavor, add
enough rich milk to bring to the consistency of soup and
warm to about 145° to 150° Fahrenheit. Salt to taste and
serve.

VEGETABLE SOUP (NO. 1).
 1 Tomato,  1 small Apple,
 1 Carrot,   1 oz. Nuts,
 1 Small Pepper,   ½  cup Wheat Flakes,
 1 Stalk Celery,  Milk. Put all through fine vegetable grinder, add sufficient milk
to make quantity desired, allow to stand an hour or two, heat,
stirring in ½  cup of thick cream, and serve.

VEGETABLE SOUP (NO. 2).
 1 White Turnip,   A little Cabbage,
 1 Carrot,   Few pieces Celery,
 1 very small Onion,   Salt,
Milk.
Chop fine or grind all vege tables. Hardly cover with
warm water, and let stand thr ee or four hours until soft. Add
1½ pints of rich warm milk, thicken with a little flaked wheat,
add butter and serve. This will ser ve five or six people. To
this can be added stiffly beaten whites of two eggs just before
serving. It will be an improvement.

PEA OR BEAN SOUP.
There is a pea and bean flour in the market from which
soup is easily made by adding to it warm milk or cream. It
should be made and allowed to stand an hour or two before
serving.

CREAM OF TOMATO SOUP.
 Oat Flakes,   Milk or Cream,
 Fresh Tomatoes,   Salt.
Take one pound of oat flakes, cover well with warm milk
and let stand three or four hours, or until very soft. Then
mash through a coarse strainer, which will produce a very
thick cream, which forms the body of the soup. Add to this
sufficient milk or cream (cream preferred) to make quantity
desired, and the juice of half a dozen ripe tomatoes. Any
cream soup can be made in the same way, using different
articles.
Much care should be exercised in adding the milk, so as
not to destroy the thick, creamy consistency of the soup.

CREAM OF CEREAL SOUP.
Take any uncooked flaked or mascerated cereal, soak
over night in just enough milk to cover. Add to this enough
milk or cream to bring to the consistency desired, to which
can be added as a flavoring any ground vegetable or fruit
juice.

CREAM OF CELERY.
 Oat Flakes,   Cream,
 Celery,   Celery Salt,
Flaked Wheat.
Make same as tomato, onl y add tender celery chopped
fine, instead of tomato, and a dash of celery salt.
 CREAM OF CORN.
 Green Corn,   Salt,
 Oat Flakes,   Cream.
To be made the same as cream of tomato, only use green
corn in place of tomato. Cut tips of the grain with a sharp
knife, and scrape cob well with a dull one. Mix as above
recipe.
Note:—To all soups can be added the stiffly beaten white
of eggs just before serving, which gives it a delicious creamy
taste.
VEGETABLES.

VEGETABLES  occupy a very important place In the
elementary food menu. They contain elements that cannot be
secured elsewhere.
When thoroughly masticated, in addition to their
nutritive value, they serve the body as an alimentary
lubricant. No meal can be made complete without some green
plant.

CELERY.
Wash, trim and scrape the stalks, selecting those that are
white and tender. Should be left in ice-cold water, until they
are wanted, which makes them very crisp.

COLD SLAW.
There is nothing more delicious or necessary than
shredded cabbage, usually ca lled cold slaw. It possesses
valuable food properties, occ upying the same place in human
diet that hay does in diet of the horse or cow.

LETTUCE.
Lettuce is undoubtedly the best of salads. Use the tender
leaves only, and put in cold water for at least twenty minutes
before serving, to make them crisp. Drain in colander and toss
in a napkin until thoroughly dry.

CARROTS AND TURNIPS
Are very nice cut into cubes and served on a lettuce leaf
with or without a salad dressing.

FRESH TOMATOES.
Peal with a very sharp knife. Slice and cover with Hygia
dressing or powdered sugar and lemon juice. They can also
be made very delicious by covering with thick cream.

SWEET GREEN CORN.
Shave the tips from the grains with a very sharp knife.
Split the grains row by row and scrape the remaining pulp
from the cob with a dull knife. Add butter, a little salt or
cream and heat to a temperature of 145 Fahrenheit. This
thoroughly masticated will be found a most delicious and
nourishing dish.

FRESH GREEN PEAS.
Take the quantity desired, hull and grind in a vegetable
mill, add butter, a dash of salt, and warm to a temperature of
about 145° Fahrenheit, and serve.
 CUCUMBERS.
Take number desired. Peel and slice thin. Soak in ice
water for two or three hours before serving.

OLIVES.
Olives are a very important article in the elementary
menu. The ripe olive, though not so popular nor so
extensively used, is in reality  much superior to the green,
because it was allowed to ripen upon the tree.

RADISHES.—CARROTS.—ONIONS.—SWEET POTATOES.—
TURNIPS.—BEETS.—GREEN PEPPERS.
These articles can be ground in a vegetable mill
altogether, or they can be eaten separately. If ground together
by the addition of nuts they compose a very nourishing and
necessary article of diet.

NUTS AND CARROTS.
Put two medium carrots and a half cup of pecan meats
through a fine vegetable grinder; moisten with rich milk, set
on a stove a few minutes (not long enough to cook), stirring
in half cup of cream, a little butter and salt. Serve.

CORN FOR WINTER USE.
Cut the corn from the cob, before it gets too hard; to each
gallon of cut corn add two scant cups of salt. Pack tightly in a
large jar, cover with a white cloth, put a heavy weight on to
keep the corn under the brine which soon forms. It is very
necessary to wash the cloth every morning for about two
weeks. If the corn is too salty, wash thoroughly. Before
sending it to the table add a little warm cream and let stand
for an hour or two before serving.

SUN-COOKED CORN.
Cut sweet corn from the cob with a sharp knife while in a
tender or milky state, and dry thoroughly in the sunshine. Put
in small cloth bags for future use. To prepare for table, place
quantity to be used in


	Stone,	Inc.
Rosband,	S.	N.	1990.
Chaotic	Dynamics	of	Non-Linear	Systems
.	New	York:
John	Wiley	&	Sons.
Ruelle,	D.	1989.
Chaotic	Evolution	and	Strange	Attractors:	Statistical
Analysis	of	Time	Series	for	Deterministic	and	Nonlinear	Systems
.	New
York:	Cambridge	University	Press.
Stewart,	H.	B.	and	Thompson,	J.	M.	1986.
Nonlinear	Dynamics	and	Chaos
.
New	York:	John	Wiley	&	Sons.
The	Teachings	of	Buddha
.	1966.	Tokyo:	Bukkyo	Dendo	Kyokai,	Kosardo
Printing	Company.
Varvoglis,	M.	1994.“Nonlocality	on	a	Human	Scale…Consciousness
Research.”
Toward	a	Scientific	Basis	for	Consciousness;	an
Interdisciplinary	Conference
.	University	of	Arizona,	Health	SciencesCenter,	Tucson,	Arizona,	April	12-17,	1994.
Wang,	L.,	et	al.	2001.
Nature
,	July	20.
Yorke,	J.	A.,	and	Tien-Yien,	L.	1975.	“Period	Three	Implies	Chaos.”
American	Math	Monthly
	82,	985-992.ABOUT	THE	AUTHOR
Biographical	and	Autobiographical	Notes
Dr.	Hawkins	is	an	internationally	known	spiritual	tacher,	author,	and
speaker	on	the	subject	of	advanced	spiritual	states,	consciousness	research,
and	the	Realization	of	the	Presence	of	God	as	Self.
His	published	works,	as	well	as	recorded	lectures,	have	been	widely
recognized	as	unique	in	that	a	very	advanced	state	of	spiritual	awareness
occurred	in	an	individual	with	a	scientific	and	clinical	background	who	was
later	able	to	verbalize	and	explain	the	unusual	phenomenon	in	a	manner	that
is	clear	and	comprehensible.
The	transition	from	the	normal	ego-state	of	mind	to	its	elimination	by	the
Presence	is	described	in	the	trilogy
Power	vs.	Force
	(1995)	which	won	praise
even	from	Mother	Teresa,
The	Eye	of	the	I
	(2001),	and
I:	Reality	and
Subjectivity
	(2003),	which	have	been	translated	into	the	major	languages	of
the	world.
Truth	vs.	Falsehood:	How	to	Tell	the	Difference
	(2005)	and
Transcending	the	Levels	of	Consciousness
	(2006)	continue	the	exploration	of
the	ego’s	expressions	and	inherent	limitations	and	how	to	transcend	them.
The	trilogy	was	preceded	by	research	on	the	Nature	of	Consciousness	and
published	as	the	doctoral	dissertation,
Qualitative	and	Quantitative	Analysis
and	Calibration	of	the	Levels	of	Human	Consciousness
	(1995),	which
correlated	the	seemingly	disparate	domains	of	science	and	spirituality.	This
was	accomplished	by	the	major	discovery	of	a	technique	that,	for	the	first
time	in	human	history,	demonstrated	a	means	to	discern	truth	from	falsehood.
The	importance	of	the	initial	work	was	given	recognition	by	its	very
favorable	and	extensive	review	in
Brain/Mind	Bulletin
	and	at	later
presentations	such	as	the	International	Conference	on	Science	and
Consciousness.	Many	presentations	were	given	to	a	variety	of	organizations,
spiritual	conferences,	church	groups,	nuns,	and	monks,	both	nationally	and	in
foreign	countries,	including	the	Oxford	Forum.	In	the	Far	East,	Dr.	Hawkins
is	a	recognized	“Teacher	of	the	Way	to	Enlightenment”	(Tae	Ryoung	Sun	Kak
Dosa).
In	response	to	his	observation	that	much	spiritual	truth	has	been
misunderstood	over	the	ages	due	to	lack	of	explanation,	Dr.	Hawkins
presented	monthly	seminars	that	provided	detailed	explanations	which	are	too
lengthy	to	describe	in	book	format.	Recordings	are	available,	along	withquestions	and	answers	that	provide	additional	clarification.
The	overall	design	of	this	lifetime	work	is	to	recontextualize	the	human
experience	in	terms	of	the	evolution	of	consciousness	and	to	integrate	a
comprehension	of	both	mind	and	spirit	as	expressions	of	the	innate	Divinity
that	is	the	substrate	and	ongoing	source	of	life	and	Existence.	This	dedication
is	signified	by	the	statement	“Gloria	in	Excelsis	Deo!”	with	which	his
published	works	begin	and	end.
Biographic	Summary
Dr.	Hawkins	has	practiced	psychiatry	since	1952	and	is	a	life	member	of
the	American	Psychiatric	Association	and	numerous	other	professional
organizations.	His	national	television	appearance	schedule	has	included
The
McNeil/Leher	News	Hour,	The	Barbara	Walters	Show,	The	Today	Show,
science	documentaries,	and	many	others.
He	is	the	author	of	numerous	scientific	and	spiritual	publications,	books,
videotapes,	and	lecture	series.	Nobelist	Linus	Pauling	coauthored	his
landmark	book,
Orthomolecular	Psychiatry.
	Dr.	Hawkins’s	diverse
background	as	researcher	and	teacher	is	noted	in	his	biographical	listings	in
Who’s	Who	in	America
	and
Who’s	Who	in	the	World
.	He	was	a	consultant	for
many	years	to	Episcopal	and	Catholic	Dioceses,	The	Monastery,	monastic
orders,	and	the	Zen	Monastery.
Dr.	Hawkins	has	lectured	widely,	with	appearances	at	Westminster	Abbey;
the	Universities	of	Argentina,	Notre	Dame,	and	Michigan;	Fordham	and
Harvard	Universities;	and	the	Oxford	Forum.	He	gave	the	annual	Landsberg
Lecture	at	the	University	of	California	Medical	School	at	San	Francisco.	He	is
also	a	consultant	to	foreign	governments	on	international	diplomacy	and	was
instrumental	in	resolving	long-standing	conflicts	that	were	major	threats	to
world	peace.
In	recognition	of	his	contributions	to	humanity,	in	1995	Dr.	Hawkins
became	a	knight	of	the	Sovereign	Order	of	the	Hospitaliers	of	St.	John	of
Jerusalem,	which	was	founded	in	1077.Hay	House	Titles	of	Related	Interest
YOU	CAN	HEAL	YOUR	LIFE,	the	movie,
	starring	Louise	L.	Hay	&	Friends
(available	as	a	1-DVD	program	and	an	expanded	2-DVD	set)	Watch	the
trailer	at:
www.LouiseHayMovie.com
THE	SHIFT,	the	movie,
starring	Dr.	Wayne	W.	Dyer
(available	as	a	1-DVD	program	and	an	expanded	2-DVD	set)
Watch	the	trailer	at:
www.DyerMovie.com
BEYOND	HAPPINES
,
S:,	Finding	and	Fulfilling
Your	Deepest	Desire,
	by	Dr.	Frank	J.	Kinslow
CHOICES	AND	ILLUSIONS:	How	Did	I	Get	Where	I	Am,
and	How	Do	I	Get	Where	I	Want	to	Be?,
	by	Eldon	Taylor
THE	HONEYMOON	EFFECT:	The	Science	of
Creating	Heaven	on	Earth,
	by	Bruce	H.	Lipton,	Ph.D.
MIND	OVER	MEDICINE:	Scientific	Proof	That	You	Can
Heal	Yourself,
	by	Lissa	Rankin,	M.D.
THE	TAPPING	SOLUTION:	A	Revolutionary	System
for	Stress-Free	Living,
	by	Nick	Ortner
All	of	the	above	are	available	at	your	local	bookstore,	or	may	be	ordered	by
contacting	Hay	House	(see	next	page).
We	hope	you	enjoyed	this	Hay	House	book.	If	you’d	like	to	receive	our	online
catalog


 the suffering you inflict on
yourself and others when the mind-made “little me” is all you know and runs your
life. Love, joy, creative expansion, and lasting in ner peace cannot come into your
life except through that unconditioned dimension of  consciousness.

If you can recognize, even occasionally, the though ts that go through your mind as
just thoughts, if you can witness your own mental-e motional reactive patterns as
they happen, then that dimension is already emergin g in you as the awareness in
which thoughts and emotions happen — the timeless i nner space in which the
content of your life unfolds.

***

The stream of thinking has enormous momentum that c an easily drag you along
with it. Every thought pretends that it matters so much. It wants to draw your
attention in completely.

Here is a new spiritual practice for you: don’t tak e your thoughts too seriously.

***

How easy it is for people to become trapped in thei r conceptual prisons.

The human mind, in its desire to know, understand, and control, mistakes its opinions and viewpoints for the truth. It says: thi s is how it is. You have to be
larger than thought to realize that however you int erpret “your life” or someone
else’s life or behavior, however you judge any situ ation, it is no more than a
viewpoint, one of many possible perspectives. It is  no more than a bundle of
thoughts. But reality is one unified whole, in whic h all things are interwoven,
where nothing exists in and by itself. Thinking fra gments reality — it cuts it up into
conceptual bits and pieces.

The thinking mind is a useful and powerful tool, bu t it is also very limiting when it
takes over your life completely, when you don’t rea lize that it is only a small aspect
of the consciousness that you are

***

Wisdom is not a product of thought. The deep knowin g that is wisdom arises
through the simple act of giving someone or somethi ng your full attention.
Attention is primordial intelligence, consciousness  itself. It dissolves the barriers
created by conceptual thought, and with this comes the recognition that nothing
exists in and by itself. It joins the perceiver and  the perceived in a unifying ﬁeld of
awareness. It is the healer of separation.

***

Whenever you are immersed in compulsive thinking, y ou are avoiding what is. You
don’t want to be where you are. Here, Now.

***

Dogmas — religious, political, scientific— arise ou t of the erroneous belief that
thought can encapsulate reality or the truth. Dogma s are collective conceptual
prisons. And the strange thing is that people love their prison cells because they
give them a sense of security and a false sense of “I know.”

Nothing has inflicted more suffering on humanity th an its dogmas. It is true that
every dogma crumbles sooner or later, because reali ty will eventually disclose its
falseness; however, unless the basic delusion of it  is seen for what it is, it will be
replaced by others.

What is this basic delusion? Identification with th ought.

***
Spiritual awakening is awakening from the dream of thought.

***

The realm of consciousness is much vaster than thou ght can grasp. When you no
longer believe everything you think, you step out o f thought and see clearly that the
thinker is not who you are.

***

The mind exists in a state of “not enough” and so i s always greedy for more. When
you are identified with mind, you get bored and res tless very easily. Boredom
means the mind is hungry for more stimulus, more fo od for thought, and its hunger
is not being satisﬁed.

When you feel bored, you can satisfy the mind’s hun ger by picking up a magazine,
making a phone call, switching on the TV, surfing t he web, going shopping, or —
and this is not uncommon — transferring the mental sense of lack and its need for
more to the body and satisfy it briefly by ingestin g more food.

Or you can stay bored and restless and observe what  it feels like to be bored and
restless. As you bring awareness to the feeling, th ere is suddenly some space and
stillness around it, as it were. A little at first,  but as the sense of inner space grows,
the feeling of boredom will begin to diminish in in tensity and significance. So even
boredom can teach you who you are and who you are n ot.

You discover that a “bored person” is not who you a re. Boredom is simply a
conditioned energy movement within you. Neither are  you an angry, sad, or fearful
person. Boredom, anger, sadness, or fear are not “y ours,” not personal. They are
conditions of the human mind. They come and go.

Nothing that comes and goes is you.

“I am bored.” Who knows this?

“I am angry, sad, afraid.” Who knows this?

You are the knowing, not the condition that is know n.

***
Prejudice of any kind implies that you are identifi ed with the thinking mind. It
means you don’t see the other human being anymore, but only your own concept of
that human being. To reduce the aliveness of anothe r human being to a concept is
already a form of violence.

***

Thinking that is not rooted in awareness becomes se lf-serving and dysfunctional.
Cleverness devoid of wisdom is extremely dangerous and destructive. That is the
current state of most of humanity. The amplificatio n of thought as science and
technology, although intrinsically neither good nor  bad, has also become
destructive because so often the thinking out of wh ich it comes has no roots in
awareness.

The next step in human evolution is to transcend th ought. This is now our urgent
task. It doesn’t mean not to think anymore, but sim ply not to be completely
identified with thought, possessed by thought.

***

Feel the energy of your inner body. Immediately men tal noise slows down or
ceases. Feel it in your hands, your feet, your abdo men, your chest. Feel the life that
you are, the life that animates the body.

The body then becomes a doorway, so to speak, into a deeper sense of aliveness
underneath the fluctuating emotions and underneath your thinking.

***

There is an aliveness in you that you can feel with  your entire Being, not just in the
head. Every cell is alive in that presence in which  you don’t need to think. Yet, in
that state, if thought is required for some practic al purpose, it is there. The mind
can still operate, and it operates beautifully when  the greater intelligence that you
are uses it and expresses itself through it.

***

You may have overlooked that brief periods in which  you are “conscious without
thought” are already occurring naturally and sponta neously in your life. You may
be engaged in some manual activity, or walking acro ss the room, or waiting at the airline counter, and be so completely present that the usual mental static of thought
subsides and is replaced by an aware presence. Or y ou may find yourself looking at
the sky or listening to someone without any inner m ental commentary. Your
perceptions become crystal clear, unclouded by thou ght.

To the mind, all this is not significant, because i t has “more important” things to
think about. It is also not memorable, and that’s w hy you may have overlooked that
it is already happening.

The truth is that it is the most significant thing that can  happen to you. It is the
beginning of a shift from thinking to aware presenc e.

***

Become at ease with the state of “not knowing.” Thi s takes you beyond mind
because the mind is always trying to conclude and i nterpret. It is afraid of not
knowing. So, when you can be at ease with not knowi ng, you have already gone
beyond the mind. A deeper knowing that is non-conce ptual then arises out of that
state.

***

Artistic creation, sports, dance, teaching, counsel ing — mastery in any field of
endeavor implies that the thinking mind is either n o longer involved at all or at least
is taking second place. A power and intelligence gr eater than you and yet one with
you in essence takes over. There is no decision-mak ing process anymore;
spontaneous right action happens, and “you” are not  doing it. Mastery of life is the
opposite of control. You become aligned with the gr eater consciousness. It  acts,
speaks, does the works.

***

A moment of danger can bring about a temporary cess ation of the stream of
thinking and thus give you a taste of what it means  to be present, alert, aware.

***

The Truth is far more all-encompassing than the min d could ever comprehend. No
thought can encapsulate the Truth. At best, it can point to it. For example, it can
say: “All things are intrinsically one.” That is a pointer, not an explanation.
Understanding these words means feeling deep within  you the truth to which they point.

Chapter 3
The


 t even close my left eye and had to tape
it shut every night. I could see my paralysis getting worse every day
no matter how much I though t it would get better. I came to the
conclusion that I had no contr ol over the left side of my face. I was
told that I might not ever recover from this, and if I do it could take
years. I became miserable. I felt br oken. I was suffering.
I met Dr. Dyer the day befor e I was leaving Maui. I didn’ t know who
he was, or what  he is about. After Dr. Dyer learned of my condition,
he put his hand over my face and introduced the idea that I have the
power to heal myself. All I have to do is think about how I feel when I
am paralysis-fr ee. I thought about a friend taking a pictur e of me a
year ago and me having no paralysis—I was smiling. It was then
explained that the physical is a representation of what starts out in the
mind, in my imagination, of what I want to be physically.
Manifestation and healing begin here. I began to think that if I
changed my thought process and thought only of connecting myself
with the knowing that I am para lysis-fr ee, eventually, the physic al will
reflect my new mind-set. Dr. Dyer then said that he highly
recommended I have a session with you, and he gave me your number.
I called you, and with the gener osity and kindness of Dr. Dyer, I had a
session with you the next day.
Right after meet ing Dr. Dyer, I had difficulty trying to connect to the
thought of being paralysis-fr ee because it was so prominent to me in
everything I did. I couldn’ t chew properly, taste very well, or
pronounce some words without feeling uncomfortable. My eye was
always dry during the day, and at night I had to tape it shut after
putting this lube in it.I also had so much on my mind. I had two finals in one week’ s time
worth more than 60 percent of my grade, and I had to maintain a
certain GPA to stay in my progra m at the University of Victoria and to
still have  a good chance of getting into McGill University. In addition,
I had to figur e out living accommodations in three weeks. I had so
much to think about, and I felt so uncomfortable in everything I did
because of my paralysis. I was holding on to the stress of it all, still
focusing on the Bell’s palsy. I didn’t want it to have a negative impact
on my life—but it was. The next day I had a session with you.
You asked what was going on in my life befor e this happened. I said,
“Nothing. Everything was fine.” I felt I was doing well on my time
management with my studies, keeping up with my assignments in
economics, computer science, and art class. My roommate was
moving out, and I was also. I was anxiously waiting to find out if I
was going to be accepted to McGill University. I knew it seemed like a
lot, but I didn’ t feel the stress of it. I even remember thinking that I
should feel mor e stressed out than I did.
You said to me, “Nicollette, that isn’t nothing. That is a lot of
something. We see here how stress hurts the body. This is the
mind/body connection or mor e like disconnection.”
I lay down and the healing began. You started by putting your hands
on my ankles. You were asking my mom some questions about wher e
we are from, etc. It made me feel more comfortable, as this was
something I had never heard of or even imagined I would be doing. I
didn’ t know how to think of the situation. So I started thinking about
how I could make this session as beneficial as possible. I thought
about what Dr. Dyer had said to me the day befor e and what  I had
read in Anita Moorjani’ s near-death-experience article. I constantly
told myself, “I am paralysis-fr ee,” and thought about the pictur e of
me a year ago, smiling.
You asked me if I like the ocean,  and I replied, “Yes.” You told me to
listen to the sound of the waves crashing against the sand on the
shore. I remember hearing the calming sound of the waves and
looking up at the white ceiling. Looking at the ceiling, it was almost
as if my body was now numb and I could no longer feel your hands,
which were now touching my legs. When you got to my rib cage on myleft side, you asked me if I had stomach pains. I explained that I have
had extreme pain in the stomach region after every time I ate
something, but I thought it was caused by the medication I had to take
for my Bell’s palsy. However, I finished my medication a week ago,
and I am still having pain there. You focused around my stomac h and
rib cage. I was looking up at the ceiling. I began to feel pressur e right
underneath my rib cage, but was unsur e if I should say some thing.
Then you said, “If you feel any pr essur e anywher e, let me know.”
Immediately I felt more pressur e in that spot, so I said so. I was
staring at the ceiling and it began to change colors. You asked  me if
the pain was a shape what shape would it be, and what color. I said it
would be an oval and yellow. You asked if this oval had a name.
Nothing came to me. Therefore, you said we can call it yellow  oval,
and asked me if this oval is working with me. I felt like it was working
against me and said that. You said, “That’ s no good.” And I remember
agreeing in my thoughts.
You told me to talk to this yellow oval and ask if we can work
together. So I did just that. Then, seconds later, I felt it gone. Almost
as if the oval had burst into a million pieces floating all over my body
and I became one with it. I felt a state of complete relaxation. After
that experience I would say that you helped me realize this contr ol I
have over my body. You helped me jump-start the communi cation
between my mind and my body. I was introduced to the notion of how
my mind and my body ar e one.
I remember hearing the waves and repeatedly telling myself, “I am
paralysis-fr ee.” You got to my head. I felt your fingers right at the top
of my spine, at the top of my neck. You kept your hands there for a
while it seemed. Then, I felt my lower back touch the surface of what I
was lying on. I felt as if what was making me feel so uncomforta ble all
this time had left my body. I took a deep breath, and I vividly
remember the air going in so easily. I felt connected to my body as I
could feel the air going in and out so fr eely.
You then focused on the left side of my mouth and kept your fingers
on the bottom of my upper left molars for a few minutes. Then you
touched the left side of my face.  I felt relaxed, and I had the pictur e of
me smiling in my mind. I opene d myself up to the notion that you aregoing to be the catalyst in my healing process. You asked me for a
word that will help me heal, and what color it would need. I got the
word “feel” and the color of light blue and I r epeated them to you.
You asked me to feel your hand on my face, and imagine my face as
a sponge absorbing your energy. I pictur ed this light blue sponge
contracting. I did feel your hand on my face. I saw the sponge in my
mind, and I told myself that “I am paralysis-fr ee.” I was in a state of
complete relaxa tion picturing this sponge as I felt your hand, and
heard the waves of the ocean. I felt one with my body, that I had
contr ol of my body, and that I was smiling paralysis-fr ee.
You had your hand on my face for what seemed to be about  five
minutes. However, my concept of time during that session could be
incorr ect. Then you lifted your hand off my face and I opened my eyes.
You were looking down at me and asked me how I felt. I can’t
remember my response, although I felt relaxed, and awar e of what
was going on in and around my body. I remember you telling me that I
grind my teeth on my left side of my mouth, and asked me if something
happened to my forehead (which I banged on the roof of my car the
day before coming to Hawaii, as I told you later). I remembe r you
telling me that whatever it is I would normally do to relax I need to do
more of because that is when the healing takes place.
The session overall is a blur other than those feelings I descr ibed
above. At the end, I almost expected to be able to physically smile
paralysis-fr ee, but when I couldn’ t, I was a little disappointed. Then
within a matter of minutes after that thought of disappointment had
enter ed my mind, other


 Design by Austpac.10/30/24, 2:59 PM Health-Science-Spirit - The World of Feelings & Emotions
https://health-science-spirit.com/Healing_Our_Emotions/The-World-of-Feelings-Emotions.html 7/7<|eot_id|><|begin_of_text|>ARE MOST DISEASES CAUSED BY  THE MEDICAL  SYSTEM?
by W alter Last
I do not want to pretend that this is an impartial investigation. Instead I am now fully convinced that most diseases are indeed caused
by the medical system, and in the following I want to state my reasons for this conclusion.
Increasingly over the years my health beliefs have been turned around.  I started out by working as a biochemist and toxicologist in
university medical departments fully believing that all these chronic and incurable diseases are indeed incurable and generally of
unknown origin, but that pharmaceutical drugs made life easier for patients and often were even curative. My re-education started
after immigrating to New Zealand and learning about natural healing and living; this made me realize that disease is mainly caused
by unnatural living conditions and can be overcome by natural methods of living and healing.
While I learned about the harmful nature of drug treatment, I was still thinking of it as being ineffective and causing side-ef fects rather
than as a main cause of our diseas es. Diseases caused by medical treatment are called iatrogenic diseases. The total number of
iatrogenic deaths in the USA for 2001 is estimated to be 783,936. These were due to fatal drug reactions, medical error and
unnecessary medical and surgical procedures. With this, the medical system is the leading cause of death and injury in the United
States. In comparison the 2001 heart disease death rate was 699,697 and the annual cancer death rate 553,251 (1).
This is also the reason why it is so beneﬁcial for patients when doctors go on strike. Statistics show that whenever there was a strike
by doctors, the death rate in the affected population fell dramatically. In 1976 the death rate fell by 35 per cent in Bogotá, Colombia.
In Los Angeles County, California, it fell by 18 per cent during a strike in the same year, while in Israel it fell by 50 per cent during a
strike in 1973. Only once before was there a similar drop in the death rate in Israel and that was during another doctors' strike 20
years earlier. After each strike the death rate jumped again to its normal level (2).
However these ﬁgures of iatrogenic deaths do not take into account iatrogenic diseases from the long-term harm done by medical
treatments where patients survive but with a chronic disease. My real awakening to this problem started when I became aware of the
story of Orion Truss who discovered the Candidiasis-causing potential of antibiotics.
Dr Orian T russ
In 1953 Dr Orian Truss discovered the devastating effects of antibiotics in an Alabama (USA) hospital (3). During a ward round Truss
was intrigued by a gaunt, apparently  elderly man who was obviously dying. However, he was only in his forties and in hospital for four
months. No specialist had been able to make a diagnosis. Out of curiosity Truss asked the patient when be was last completely well.
The man answered that he was well until six months before when he had cut his ﬁnger. He had received antibiotics for this. Shortly
afterwards he developed diarrhoea and his health deteriorated. Truss had seen before how antibiotics cause diarrhoea. It was known
that Candida was opportunistic and thrived in debilitated patients, but now Truss wondered if it might not be the other way round, that
Candida actually caused the debilitated condition.
He had read that potassium iodide solution could be used to treat Candida infestation of the blood. So he put the patient on six to
eight drops of Lugol's solution four times a day for 3 weeks and soon the patient was again completely well.
Soon afterwards he had a female patient with a stuffy nose, a throbbing headache, vaginitis and severe depression. To his
amazement all her problems immediately cleared with Candida treatment. Some time later he saw a female patient who had been
schizophrenic for six years with hundreds of electroshock treatments and massive drug dosages. He started treating the woman for
sinus allergies with a Candida remedy. Soon she had recovered mentally and physically, and remained well.
From then on he treated his patients against Candida at the slightest indication of its presence. Many of his patients made
remarkable recoveries from most unusual conditions, including menstrual problems, hyperactivity, learning disabilities, autism,
schizophrenia, multiple sclerosis and auto-immune diseases such as Crohn's disease and lupus erythematosus.
Every experienced naturopath can relate similar success stories. Also some alternative medical practitioners have realized the
curative potential of anti-Candida therapy, as for instance Dr William Crook who wrote several books about the successful treatment
of allergies and hyperactive children (4).
The Antibiotic Syndrome
Candidiasis is not the only side-ef fect of antibiotic treatment, and antibio tics are not the only drugs that cause such problems. Drugs
used in chemotherapy, anti-inﬂamm atory steroidal drugs and other long-term drug therapies tend to kill or suppress the natural
Home About Diseases Healing the Body Healing Foods Healing the Mind Healing the Emotions Energies Science & Spirituality Spirituality Contact10/30/24, 7:22 AM Health-Science-Spirit - Are Most Diseases Caused by the Medical System?
https://health-science-spirit.com/Healing_the_Body/Are-most-diseases-caused-by-Medical-System.html 1/7intestinal bacteria, and yeast, parasites and harmful bacteria start taking over. This is then called dysbiosis. Most patients receive
such drugs in hospitals and can be expected to develop systemic Candida overgrowth as a result.
Our natural intestinal ﬂora, mainly based on lactobacteria, not only helps to digest and absorb food, it also protects us against
ingested harmful bacteria that otherwise may cause food poisoning. With a healthy intestinal ﬂora millions of salmonella bacteria may
be needed to cause an infection but with dysbiosis only tens of salmonella would be required.
With chronic dysbiosis the intestinal wall becomes inﬂamed, causing ulcers, appendicitis, malabsorption and Crohn’ s disease, and as
the intestinal membrane erodes we develop multiple food allergies, arthritis and autoimmune diseases. In addition to Candida also
other pathogens and parasites now invade the bloodstream and various organs. With live cell analysis natural therapists can see and
show their patients the fungi in their blood. This invasion greatly weakens the immune system so that people now become
susceptible to frequent or chronic infections. Commonly this is then treated with more antibiotics, which continues to intensify the
symptoms.
Actually, the problem is not with the antibiotics. You can take a course if you feel it is needed, provided that you take a fungicide, such
as fresh garlic, at the same time, and have some probiotics after the antibiotic and before you ingest any carbohydrates. This will
prevent most diseases that are caused by the careless medical method of using antibiotics.
For more details see Candida and the Antibiotic Syndrome.
Autoimmune Diseases and Asthma
Autoimmune diseases, including psoriasis, lupus erythematosus and pancreatitis, have been linked to dysbiosis. When remedies are
given that bind bacterial endotoxins, these conditions usually improve. In addition autoimmune diseases have been shown to be
linked to mycoplasmas or nanobacteria which start to develop from diseased red blood cells in the presence of toxic chemicals and
systemic Candida. The weaker our immune system becomes, the more these mycoplasms start to develop into bacterial and ﬁnally
fungal forms. They have been found in all autoimmune diseases, cancers and AIDS (5).
Antibiotics are also a major contributing cause of asthma. Children who received broad-spectrum antibiotics were about 9 times more
likely to suf fer from asthma (6). A recent research paper conﬁrmed dysbiosis as a main cause of asthma (7)
In the 1980’ s New Zealand had the highest rate of asthma deaths in the world. This was drastically reduced when in 1991 the inhaler
drug Fenoterol was banned as it caused a 13 times higher risk of dying (8). This reduction in the asthma death rate was generally
hailed as a great triumph for medical science. Other studies revealed that asthmatics using more than one bronchodilator inhaler a
month had a ﬁfty-fold increased risk of suf fering a fatal asthma attack.
In addition to asthma, I also see the combination of pasteurized cow’s milk with antibiotic-induced dysbiosis in babies and infants as
the main cause of their frequent infections, glue ear and greatly contributing to cot or crib death. Because health authorities insist on
pasteurizing milk, and doctors prescribe antibiotics without the most basic precautions, I regard asthma and most childhood infections
as predominantly iatrogenic diseases.
In the ‘good old days’  people ingested a lot of lactic acid fermented foods and raw milk products that replenished our ‘good’  bacteria,
and because antibiotics had not been invented, dysbiosis and therefore chronic diseases were rare. Instead people mainly died from
acute infections due to unhygienic living conditions, and in the slums also from malnutrition.
Staphylococcus aureus or golden


 ou are
consciousness, and you are listening to yourself. There is an Eastern
saying: “The teacher and the tau ght together create the teaching.” In any
case, the  words in themselves are not important. They are not t he T ruth;
they only point to it. I speak from presence, and as I speak, you  may be
able to join me in that state. Alth ough every word that I use has a history,
of cours e, and comes from the p ast, as all language does, the words that I
speak to you no w are carriers of the high-ener gy frequency of p resence,
quite apart from the meaning they convey as words.
Silence is an even more potent carrier of presence, so when you  read this
or listen to me speak, be aware of the silence between and underneath the
words. Be aware of the gaps. T o listen to the silence, wherever  you are,
is an easy and direct way of be coming present. Even if there is noise,
there is always some silence u nderneath and in between the sounds.
Listening to the silence immediately creates stillness inside you. Only
the stillness in you can perceive the silence outside. And what is stillness
other than presence, consciousness freed from thought forms? Here is the
living realization of what we have been talking about.
CHRIST : THE REALITY OF YOUR DIVINE PRESENCE
Don’ t get attached to any one  word. Y ou can substitute “Ch rist” for
presence, if that is more meaningful to you. Christ is your God-essence
or the Self, as it is sometimes called in the East. The only d if ference
between Christ and presence is that Christ refers to your in dwelling
divinity regardless of whether you are conscious of it or not, whereas
presence means your awakened  divinity or God-essence.
Many misunderstandings and false beliefs about Christ will clear if you
realize that there is no past or future in Christ. T o say that Christ was  orwill be  i s a contradicti on in terms. Jesus was. He was a man who lived
two tho usand years ago and re alized divine presence, his true nature.
And so he said: “Before Abraha m was, I am.” He did not say: “I already
existed b efore A braham was born.” That would have meant that he was
still with in the dimension of time and form identity. The words I am  used
in a sentence t hat starts in the past tense indicate a radical shift, a
discontinuity in the temporal dimension. It is a Zen-like statement of
great profundity. Jesus attempted to convey directly, not through
discursive thoug ht, the meaning of presence, of self-realization. He had
gone be yond th e consciousness  dimension governed by time, into the
realm o f the timeless. The dim ension of eternity had come into this
world. E ternity, of course, does not mean endless time, but no time.
Thus, th e man Jesus became C hrist, a vehicle for pure consciousness.
And what is God’ s se lf-definition in the Bible? Did God say, “I have
always been, and I always will be?” Of course not. That would have
given reality to past and future. God said: “ I AM THA T I AM.” N o tim e here,
just presence.
The “second coming” of Christ is a transformation of  human
consciousness, a shift from time to presence, from thinking to pure
consciousness, n ot the arrival o f some man or woman. If “Christ” were
to return  tomorrow in some externalized form, what could h e or she
possibly say to you other tha n this: “I am the T ruth. I am  divine
presence. I am eternal life. I am within you. I am here. I am Now.”
Never personal ize Christ. Don’ t make Christ into a form identity.
A vatars, divine mothers, enlight ened masters, the very few that are real,
are not special as persons. W ithout a false self to uphold, def end, and
feed, th ey are more simple, m ore ordinary than the ordinary man or
woman. Anyone  with a strong ego would regard them as insignificant or,
more likely, not see them at all.
If you are drawn  to an enlightened teacher, it is because there i s already
enough presence in you to recognize presence in another. There were
many pe ople who did not recogn ize Jesus or the Buddha, as there are and
always h ave bee n many people w ho are drawn to false teachers.  Egos aredrawn to  bigger egos. Darkness cannot recognize light. Only light can
recognize light. So don’ t believ e that the light is outside you or that it
can only  come through one particular form. If only your ma ster is an
incarnation of God, then who are you? Any kind of exclusivity is
identification with form, and identification with form means ego, no
matter how well disguised.
Use the master ’ s presence to ref lect your own identity beyond name and
form ba ck to you and to become more intensely present your self. Y ou
will soo n realize  that there is no “mine” or “yours” in presence. Presence
is one.
Group work can also be help ful for intensifying the light of your
presence. A group of people c oming together in a state of presence
generates a collective ener gy fie ld of great intensity. It not only raises the
degree of presence of each member of the group but also helps to free the
collective human consciousness from its current state of mind
dominance. This will make the state of presence increasingly more
accessible to individuals. Howe ver, unless at least one member of the
group is already firmly established in it and thus can hold the ener gy
frequency of that state, the eg oic mind can easily reassert itself and
sabotage the group’ s endeavors.  Although group work is invaluable, it is
not e nough, and you must not come to depend on it. Nor must you come
to depend on a teacher or a master, except during the transitional period,
when you are learning the meaning and practice of presence.CHAPTER SIX
T H E  I N N E R  B O D Y
BEING IS YOUR DEEPEST SELF
Y ou spo ke earlier about the im portance of having deep r oots within or
inhabiting the body. Can you explain what you meant by that?

The bod y can become a point of access into the realm of Being.  Let’ s go
into that more deeply now.

I am still not quite sur e if I fully understand what you mean by  Being.

“W ater? What do you mean by that? I don’ t understand it.” This is what
a fish would say if it had a human mind.
Please s top trying to understand Being. Y ou have already had significant
glimpses of Being, but the mind will always try to squeeze it into a little
box and  then put a label on it. It cannot be done. It cannot be come an
object of knowledge. In Being, subject and object mer ge into one.
Being ca n be felt  as the ever -present I am  t hat  is beyond n ame and form.
T o feel and thus to know that you ar e  and to abide in that deeply rooted
state is enlightenment, is the truth that Jesus says will make you free.
 Fr ee fr om what?

Free fro m the illusion  t hat  you  are nothing more than your physical body
and you r mind. This “illusion o f the self,” as the Buddha calls it, is the
core error. Free from fear  in  its countles s disguises as t he inevitable
consequence of that illusion — the fear that is your constant torm entor as
long as you derive your sense of self only from this ephemeral and
vulnerable form. And free from sin, which  is the suf fering you
unconsciously inflict on yoursel f and others as long as this illus ory sense
of self governs what you think, say, and do.
LOOK BEYOND THE WORDS
I don’ t like the wor d  sin. It implies that I am being judged and found
guilty.

I can understand that. Over the centuries, many erroneous views and
interpretations have accumulated around words such as sin, due to
ignorance, misunderstanding, or a desire to control, but they co ntain an
essential core of truth. If you are unable to look beyond such
interpretations a nd so cannot recognize the reality to which the word
points, t hen don ’ t use it. Don’ t get stuck on the level of words. A word is
no m ore than a  means to an end. It’ s an abstraction. Not unlike a
signpost, it points beyond itself. The word honey  isn’ t honey. Y ou can
study and talk a bout honey for as long as you like, but you won’ t really
know  i t until y ou taste  it. After you have tasted it, the word becomes less
important to you. Y ou won’ t be attached to it anymore. Similarly, you
can talk  or think about God  continuously for the rest of your life, but
does tha t mean you


ful of fresh applesauce or nonfat yogurt. Enjoy.
Crumb T opping for Apple Spice Cake
 cup rolled oats,
  cup maple syrup or honey, a pinch of allspice, and
a pinch of mace.
Buzz oats briefly in blender to make a finer flake.
Mix spices with oats.
Mix in enough sweetener to make a crumbly mixture.
Apple Str eusel Pie
One 8” or 9” pie crust (see below), 12 medium green apples sliced thin,
 cup crude brown sugar or ¼ cup honey, 2 tsp. cornstarch or oat flour, 2-3
tsp lemon or orange juice, ½ cup dried currants or chopped dates, plus a
pinch of coriander, mace, and allspice.Combine dry ingredients.
Coat apples.
Drizzle on honey (if used) and juice.
Fill pie crust.
Sprinkle on topping.
Bake at 300-325° F for 1 hour and 15 minutes or until apples are tender.
Crumb T opping for Apple Str eusel Pie
 cup oat flour, 3 tsp crude brown sugar, pinch allspice, and
  cup
honey or maple syrup.
Apple-Sweet Potato Pudding
1 tsp raisins, ½ cup bread crum bse, ½ cup orange juice, 1 sweet potato
(boiled, peeled, sliced), 1 apple  (raw, peeled, sliced), and 1 tsp of brown
sugar.
Place sweet potato slices in baking dish with apple slices and raisins
spread with bread crumbs, sugar, and orange juice and bake in 350 degree
oven for 30 minutes.
Serve hot with 3 tsp buttermilk or yogurt if permitted.
Apple T artDAIR Y
½ cup warm water (105-1 10° F), 1 tbsp crude brown sugar (Sucanat), 1
package dry yeast,
  cup churned buttermilk, nonfat yogurt or apple juicef,
½ cup crude brown sugar (Suca nat), 2½ cups oat flour, 1 cup whole wheat
or triticale flour, 9-10 medium apples (Gala, Pippin, and Golden Delicious
are good), 4 tbsp maple syrup, or liquid Fruit Sourceg, 4 tbsp brown rice
syruph, ½ cup date sugar (dried ground dates), 1½ tsp of allspice, and ¼ tsp
mace or coriander.
Sprinkle yeast onto warm water  into which 1 tbsp crude brown sugar has
been dissolved.
Let stand for 5 to 10 minutes or until frothy.
Warm buttermilk, yogurt, or juice to 100°F.Add crude brown sugar and stir until dissolved.
Stir buttermilk into yeast mix, then add oat flour and beat vigorously.
Stir in enough of the remaining flour to make a stif f dough.
Knead on a floured bread board, adding only enough flour to keep dough
from sticking.
Knead until smooth and elastic, approximately 5 to 10 minutes.
Place in a bowl,  cover with tea towel, and let rise in a warm place until
double in bulk, about 1½ hours.
Punch down and let rise again.
Divide dough in half.
On floured board, press each part into a 15” x 9” rectangle.
Place on separate nonstick bake  sheets, or regular sheets that have been
thoroughly coated with oat flakes to prevent sticking.
Prick surface with fork, leaving ¼" border around the edges.
Cover and let rise until doubled, approximately 40 minutes.
Quarter, core, and slice apples, arranging each sliced quarter over dough,
as you cut it.
Place the flat side down and the skin side up, fanning the slices out
slightly.
Leave about a ½" border.
Mix maple and brown rice syrups.
Using a pastry brush, coat the apples with the syrup.
Combine date sugar and spices and sprinkle over apples.
Bake at 325°F for 30 minutes or until bread is lightly browned.
Serve as is or with a spoonful of nonfat yogurt or yogurt cheese (see
below) lightly sweetened with honey or maple syrup.
Note: Non-Gerson family memb ers could enjoy this dessert with a scoop
of nonfa t fruit sweetened frozen yogurt—Cascadian Farm Vanilla (the milk
is organic) or Stars V anilla Bean are two brands enjoyed in moderation.
Yogurt cheese  is made by draining non-fat yogurt through a stainless
steel or nylon sieve lined with a cotton tea towel or cheese cloth with a
bowl beneath to catch the whey.
Refrigerate and drain until desired consistency is achieved, anywhere
from 2 to 8 hours. A short drainage period will yield a thickened yogurt;
longer periods will produce a cream-cheese-like texture. For our purposes, a
thickened yogurt texture is what we want.Apricots
½ 1b fresh apricots, 1 tsp cornstarch dissolved in 2 tsp cold water, and 2
tsp brown sugar.
Cut apricots in halves and remove pits.
Place in pot with boiling water and cook for 10 minutes.
Add cornstarch during last 2 minutes.
Add sugar when cool.
Banana (Br oiled)
1 banana and 1 tsp brown sugar.
Cut banana in half lengthwise, then add 1 tsp brown sugar and a few
drops lemon.
Place in pan and broil under low flame for 10 minutes.
Serve hot.
Banana and Apple
1 banana  (peeled  and finely mashed), 1 apple (peeled, cored, grated), and
10 tsp of raisins.
Mix banana and apple beating thoroughly with fork or eggbeater.
Add raisins and serve.
Banana and Figs
1 banana, 3 figs (fresh), and juice of 1 orange.
Chop banana and figs fine and mix well with orange juice.
Fill orange peel with this mixture and serve.
Cherries (Stewed)
½ 1b cherries (washed, stemmed), 1 tsp potato starch, and 2 tsp brown
sugar.
Place cherries in saucepan with water to cover.Cook 10 minutes over low flame.
Add potato starch dissolved in 2 tsp cold water.
Add to boiling cherries.
Cook 2 minutes longer.
Chill and serve.
Currants
¼ lb red currants and 3 tsp brown sugar.
Clean and wash currants thoroughly before removing stems.
Place in dish, add sugar, and serve.
Buttermilk or yogurt (if permitt ed) sweetened with brown sugar may be
used for sauce.
Fruit Combination
3 cups fresh cherries and apricots (halved, sliced, pitted), 2 cups water, ½
cup brown sugar, and 2 tsp cornstarch dissolved in
  cup cold water.
Place fruit with water and sugar in saucepan.
Boil gently, slowly for 10 minutes.
Add cornstarch.
Cook 3 minutes longer.
Cool and serve.
Glazed Pear Halves
4-5 ripe pears and 4 tbsp honey or Sucanat (or ganic dried cane sugar).
Cut ripe pears into halves, and core.
Add about 4 oz of water to honey or Sucanat and mix well.
Place pear halves in baking dish and pour sugar mixture over fruit.
Bake in slow oven (Z75°F) until done.
Baste with juice if necessary.
Frozen Y ogurtSD DAIR Y¼ cup stewed fruit (cherries, apricots) and 1 1b fat-free yogurt.
Spoon yogurt into a thin mesh strainer that has been lined with two layers
of cheesecloth, and place it over a deep bowl.
Let it drain into the bowl in the refrigerator for about 30 minutes.
Spoon the drained yogurt into ice cube trays and freeze.
Mix fruit and yogurt cubes in a food processor or the grinder of your K &
K juicer or Norwalk® juicer until the consistency is thick and smooth.
Serve immediately.
Oatmeal Cake
4 cup oatmeal (dry oats), 2 grated or blended carrots, honey and raisins as
desired.
Combine all the above ingredients in a baking dish.
Put in the oven without a lid and bake for 45 minutes at 250°F.
Oatmeal CookiesDAIR Y
1 cup applesauce, 1 cup rye flour, 1 cup raisins, ½ cup churned
buttermilk, ½ cup brown sugar, ½ cup molasses, 2 cups oatmeal, and 1 pkg
yeast.
Mix and let stand 10 minutes.
Drop from teaspoon and bake in moderate oven about 20 minutes.
PashaYN (Uncooked Cheesecake )DAIR Y
¼ cup fresh orange juice strained, ½ cup chopped dried fruit, 4 cups soft
or medium curd cottage cheese, ½ cup honey or ¾ cup brown sugar, plus
raisins, dates, papaya, peaches, prunes, etc.
Mix all ingredients.
Pour batter into a strainer or colander lined with a clean cotton cloth
(muslin).
Cover with a plate to weight it down.
Place in a bowl or pan and refrigerate for 5-10 hours or until dry and
firm.Turn out onto a plate and slice.
Good as is, or on a slice of Essene bread.
Peaches
½ 1b peaches (skinned) and 2 tsp brown sugar.
Wash peaches.
Place in boiling water ½ minute, drain and peel.
Cut in halves.
Remove pits and


uck the fruit. He
was immedia tely transﬁg ured and then reappeared as aTaoist priest. His attributes are a ﬂute, castanets and the
alchemist's crucible.
Lan Ts'ai-ho appears as either a good-lookin g but
unkempt youth or as a girl whose life was spent  in wine
taverns as a ﬂautist and singer, giving away the money
earned to the poor and sleeping in the snow in winter.
When depicted as a girl her breath rises in brilliant
colours. She wrote poetry condemning the delusions of the
world's pleas ures and ended by soaring up to heaven from
a wine tavern on the back of a crane, her dress, belt and
castanets falling to earth. Attributes are a basket of
ﬂowers associated with immortality, such as the plum or
peach blossom, chrysanthemums, the pine and bamboo.
Ho Hsien Ku was a girl of fourteen or ﬁfteen when she
was visited by a divinity who gave her powdered mica to
eat to etherealize her body. She also experienced the time-
illusion when  she was given a peach to eat and found she
had been away for a month instead of a day, as she had
supposed; she had gone without food all that time with no
ill eﬀects.
Afterwards she lived on a rainbow powder made from
oystershells and moonbeams and returned to the
mountains, ﬂying backwa rds and forwards from her home
like a bird, ﬁnally ascending to heaven in broad daylight.
Her attribute  is the bamboo ladle she was using in the
kitchen at the time when she was translated. Her story has
Cinderella-and-stepmother nuances.
That the hsien  could be translated to the land of the
immortals without going through the experience of
physical death assumed the existence of that land, an
assumption not conﬁned to China but prevalent the world
over in the belief in Paradise, the Isles of the Blessed, the
Abode of Song, the Green Isle and the Elysian Fields to
give a few of its names.There were various parad ises in Chinese mytholo gy: for
the earthly hsien  there was the Earthly  Paradise; an
account of this is given when Yü the Great lost his way and
‘came to a country which lay on the North shore of the
Northern Ocean... it was called “Northernland” and we
don't know what lay on its boundaries. There was neither
wind nor rain there, neither frost nor snow. It did not
produce birds, animals, insects, ﬁshes, plants and trees
the same as ours. All around it seemed to rise into the sky.’
In the centre of this land there was a mountain from which
streams of water ﬂowe d continually. ‘This was called
“Divine Spring.” The perfume of the water was more
delicious than that of orchids or pepper, and its taste was
better than that of wine  or ale. The spring divided into
four rivers which ﬂowed down from the mountain and
watered the whole land... the people were gentle,
following Nature without wrangling or strife; their hearts
were soft and their bodies delicate; arrogance and envy
were far from them.’Styles of the Longevity character
The Yellow Emperor also visited this realm in a dream. It
was ‘tens of thousands of miles distant... it was beyond
the reach of ships or vehicles or any mortal foot. Only the
soul could travel so far.’ As in Yü the Great's Paradise, so
here too the people were gentle ‘without desire or
cravings; they simply followed their natural instincts...
They bestrode the air as though treading on solid earth;
they were cradled in space as though resting on a bed.
They moved about like gods. Water had no power to drown
them nor ﬁre to hurt them.’China also had a tradition of a grey, shadowy
underworld, beyond the Yellow Springs, similar  to the
place known to the Babylonians, Greeks and Israelites, but
it was not a popular belief. The most usual otherworld was
the Western Paradise, a concept shared by Taoists and
Buddhists alike. This was diﬀerent from the Earthly
Paradise in which the hsien  could live in his etherea lized
body among the beauties  of the earth, or wande r among
the stars without contact with the ordinary world of
humanity. But the Immortal could also dwell entirely in the
heavens and the stars, if he so desired. Taoist otherworld
ideas, however, diﬀered from Buddhism in that there were
no hells, though later Taoism adopted many of the
Buddhist demons which threatened human ity and
frightened it into good behaviour.
In Taoism the Western Paradise was presided over by
Hsi Wang Mu, Queen of Heaven; in Buddhism the Amida
Buddha resided in the Pure Land: both had a Peach as the
Tree of Life growing in the centre and both were the
dwelling place of Immortals, Genii and fairies as well as
those souls who by virtue had won entrance to Paradise.
Both these concepts were a popular degeneration from the
original non-theistic metaphysics of the impersonal Tao
and the equally impersonal Nirvana; both were based on
the notion of materialistic reward, the one for successful
adherence to the rules of physical and spiritual discipline,
the other for faith and calling on the Name. The Western
Paradise was paved with gold, silver and jade, pearls and
crystal. The seven lakes were fringed by golden sand and
there were beautiful pavilions of translucent jewels;
beautiful birds sang and ﬂowers were full of colour and
fragrance.Candelabrum with stylized Longevity and Happiness
characters.
There are also traditions  and records going back to the
third centur y BC of Emperors sending expeditions to
search for the Palace of the Immortals, which was believed
to be situated in the mountains of northern Tibet. The
dwellers in this region lived in both worlds at once, the
natural and the spiritua l. Here we have an echo of the
theme of Shangri-la. Ssu-ma Ch'ien, the great historian
(163-85 BC) wrote of these Mountains of the Immortals as
being the Land of the Blessed where the elixir is found and
where all things are white and the palaces are gold and
silver.While the hsien  could live either in the earthly or
celestial realm, the real goal of the alchemist was to reach
the Isles of the Immortal s, the Fairy Isles where the herb
of immortality grew. These ﬂoating isles—ﬁve originally—
were reputed to be situated a great way oﬀ in the Po Sea,
to the East of China. One of the gods arranged for ﬁfteen
huge turtles, in relays of ﬁve, to hold up the islands on
their heads. This arrangement was maintained until a
great giant, who wanted their shells for divination, ﬁshed
for and caught six of the turtles, whereupon two of the
islands ﬂoated away to the North Pole and sank into the
ocean. The Immortals living on those islands had to move
to the three that remaine d; there they cultivated the herb
of immortality. These were the Isles of P'eng-lai, Fang-chan
and Ying Chou, the most frequently mentioned being
P'eng-lai. All living things, birds, animals and plants are
perfectly white (symbolic of the white and vitality of
quicksilver), and the palaces and gates are made  of gold
and jewels, silver and pearls. If you see the Isles from a
distance they look like clouds, but when you get near them
they sink into the sea and a wind suddenly blows you away
from them. The food there is miraculous and fruits if eaten
will preserve the eater from old age and death. This,
again, is reminiscent of the Peach of Immortality growing
in the Western Paradise  and of the Tree of Life in all
paradisial mythology.
One of the people greatly interested in ﬁnding these
Isles was Shih Huang Ti (259-210 BC), founder of the
Ch'in dynasty and the ﬁrst real Emperor of China, who
uniﬁed the country after the period of the Warring States,
making it an Empire instead of a collection of smaller
kingdoms and states. It was he who built the Great Wall to
keep out the northern barbarians; he introduced the hair-
brush, or pencil, for writing or drawing on silk instead of
the bamboo tablets used before; but he also achievednotoriety in his ‘burning of the books,’ ordering the
destruction of the Confucian Classics, which he
maintained were receiving an exaggerated reverence and
were stultifying scholarship. He was greatly inter ested in
alchemy and in his reign appeared the famous alchemists
An Ch'i Sheng and Hsü Fu or Hsü She. The former, a
vague legendary character, was believed to be a thousand
years old; he was highly learned, espec


 over da rkness, but rather darkness must be
exposed to the light. Otherwise, it merely festers. I am willing for my
darkness to come to light, that I might surrender it to God and p ray it be
taken away.
Dear God,
I surr ender to Y ou
My darkness.
Please pour forth Y our light upon it.
May all I am be br ought to Y ou
And purified of fear.
Amen.DA Y 203
T o d a y  I  c h o o s e  t o  s t a n d  o n  f a i t h.
M y mind is never faithless, for fa ith is an aspect of consciousne ss. I
either have faith in the power o f fear, or faith in the power o f love. It
seems e asier at times to have more faith in the power of my problems
than fait h that they can be mira culously solved. T oday I choose faith in
love.
Faith in a positive outcome doe sn’ t mean I’m denying a proble m; it
means merely that I’m af firming a solution. Where I put my faith
directly influences what happens next.
Dear God,
May I always r emember that Y our invisible power
Is at work in all things.
May my faith in the r ealm beyond this world
Over come my fear and transform my thinking.
May I thus invoke the evidence
That my faith was well placed in Y ou.
Amen.DA Y 204
I  r e c o g n i z e  t h e  p o w e r  o f  p r a y e r.
P rayer ch anges m y life by chan ging me. I t places me o n a dif ferent
ground o f being  within myself. It gives me confidence in a power that is
in me but not of me, that can do for me what I cannot do for m yself. It
keeps m e from sinking into victim consciousness—a stance that attracts
more vic timization—and lifts m e to positivity, that I might attract more
positive outcomes.
I c ommi t to prayer this day as m y primary problem-solving method,
placing my thoughts about all things in the hands of God. I surrender my
mental f ilter in favor of God’ s, asking only to see through the  eyes of
love.
I pray for happiness for myself and others. I pray to be an
instrument of peace. I pray for a gr eater capacity to for give. I
pray for the well-being of all. I pray that love pr evails. Amen.DA Y 205
FOR REFLECTION
O n  D i v i n e  C o m p e n s a t i o n
A s an expression  of divine pe rfection, the universe is both self-
or ganizing and self-correcting. T o whatever extent your mind is aligned
with lov e, you will receive div ine compensation for any lack in your
material existence. From spi ritual substance will come material
manifestation. This is not just a theory; it is a fact. It is a law by which
the universe operates. I call it the law of divine compensation.
Just as there are  objective, discernible laws of external phenom ena,
so there  are objective, discernible laws of internal phenomena. The law
of gravit y, for instance, is not just a “belief.” It is true whether o r not you
believe it. Spiritual laws are not  just beliefs, either; they are descriptions
of h ow consciousness operates. Once we know this law—that t here is a
natural tendency of the universe to improve all things—then we lean
naturally into the arms of God and allow Him to lift us up. W e s urrender
our thoughts, then He uplifts our thoughts, then our experiences change.DA Y 206
I  a m  m o r e  s e n s i t i v e  t o  t h e  p a i n  o f  o t h e r s  t o d a y.
O ften we ignore the suf fering of others—not just those who cry out in
pain, but also those who suf fer silently around us. May I be more
sensitive today to those who co uld use a kinder word, an encouraging
embrace, a sensitive listener to their story.
How cle ar we are that we ourselves are sensitive, while too e asily
for getting that so is everyone. T oday may I be a person who leads with
kindness, who listens well, and displays a generous heart. May everyone
I meet today be blessed by my presence.
Dear God,
T oday may I not for get
That I am only her e to love,
T o heal the heart of the world,
And to for give the illusions
Of myself and others.
Make me an instrument
Of a gr eater good.
Amen.DA Y 207
I  d o  n o t  s h r i n k  f r o m  t h e  p o w e r  G o d  g i v e s  m e.
I  am on t his earth  to extend God’ s power, not shrink from it. For God is
the p ower of lo ve. In Him and  through Him, there is nothing I cannot
achieve. I am on the earth to seek His will for me and to carry out His
guidance.
It is not my power, but His, th at moves through me as I surr ender
myself t o the authority of love. I pray to be used for higher purposes than
my o wn, and know I will be sent on tasks that only God could choose for
me. My path is blessed and my success guaranteed.
Dear God,
I stand in awe befor e Y our majesty
And in gratitude that Y ou have chosen me
Thr ough which to expr ess Y our glory.
May my mind be lifted
T o higher heights
Wher ein Y our power lies,
That I too might be magnificent.
Amen.DA Y 208
T o d a y  I  b l e s s  t h o s e  I  a m  t e m p t e d  t o  j u d g e.
I n denyin g love to anyone, I deny myself a miracle. In with holding
for giveness from anyone, I withhold it from myself.
T oday I think of someone I am tempted to judge, to blame, to
criticize, and I remember he or she is a child of God. If any of us are
beloved by God, then all of us a re beloved by God. May I see all beings
through the eyes of God, that I might know their innocence and mine.
Dear God,
Whom I am tempted to judge,
Y ou do not judge.
May I see them as Y ou do,
That I might judge no mor e.
May I see beyond the veil of guilt,
Focusing no mor e on the mistakes of others.
May I see instead the light of innocence
That is the truth of who they ar e.
Amen.DA Y 209
I  t a k e  r e s p o n s i b i l i t y  f o r  t h e  p o w e r  o f  m y  m i n d
t o d a y.
T he powe r of God is within us. W e can misuse this power, b ut we
cannot o bliterate it. Whether our hearts are open or our hearts ar e closed,
with eac h though t we express th e creative power of the mind. Whether to
heal or harm, we attest to the power within us. May all my power be
used for good today.
W ith ev ery thought, I manifest form on some level. W ith every
thought, I bring forth either love or fear. May I be ever conscious of my
power today, in how I think and how I behave.
Dear God,
May Y our spirit overshadow my mind today
And purify each thought of the ravages of fear.
May the thinking of the world not tempt me away
Fr om the thought of love that is who Y ou ar e.
Amen.DA Y 210
FOR REFLECTION
O n  M e e t i n g  L i m i t s  w i t h  U n l i m i t e d  T h o u g h t
O ur power lies in meeting limited circumstances with unlimited
thought. It is not what happens to us, but what we choose to think about
what happens to us, that determines what will happen next.
If ou r ci rcumstances tempt us to think thoughts such as, “I’m s uch a
loser,” “ I will never have another chance,” “It will take forever for this
situation to right itself,” or “I h ate whoever is to blame for this,” then
miracles, though  they are programmed into the nature of the universe,
cannot m ake their way into our awareness. They’re in the computer, but
we’re no t choosing to download them. W ith every thought we think, we
either summon or block a miracle.
It is  not our circumstances, the n, but rather our thoughts abou t our
circumstances, that determine our power to transform them. W e choose
in life whether to live in victi


 conscious planet in a
conscious universe. To the ﬁve senses, body, planet, and
universe are not one and the same. But at the quantum
level they have a common source. To quote the great
quantum pioneer Erwin Schrödinger, “To divide or multiplyconsciousness is something meaningless….In truth there is
only one mind.”
You and I go through life assuming that we have
individual minds and bodies. When one person burns his
hand on a radiator, he says “Ouch,” not the person standing
next to him. But at the quantum level this changes—you
and I are imbedded in one mind, a cosmic intelligence that
creates, gove rns, and controls reality. Where is this cosmic
intelligence located? Schrödinger comes to our aid again by
dissolving all the everyday barriers that keep us from
seeing our cosmic status.
First, the barrier of separate minds: “Consciousness is a
singular that has no plural.” Next, the barrier of past,
present, and future: “Mind is always now. There is really no
before and after for the mind.” Finally, the barrier between
life and death: “Consciousness is pure, eternal and inﬁnite:
it does not arise nor cease to be. It is ever present in
moving and unmoving creatures, in the sky, on the
mountain, in ﬁre and in air.”
This last quote doesn’t come from Schrödinger, however,
but from one of the most ancient texts in the Indian
spiritual tradition, the Yoga Vasistha. The fact that a sage
living thousands of years ago could take an inner journey
and make discoveries consistent with quantum physics
wasn’t news  when Quantum Healing  came out. But the
world of sages, seers, and saints felt closed oﬀ from
ordinary life back then. All the ensuing research  in mind-
body medicine has helped to build a bridge between two
worlds, and the sage Vasistha, like Buddha, could be our
contemporary.
What would it take to turn all healing into quantum
healing? I will addre ss this, the most burning question
facing modern medicine, in the expanded edition you’re
now reading. After each chapter you’ll ﬁnd a section titled
“Expanding the Topic,” which approaches the mystery ofhealing as viewed by cutting-edge medical research and
the world’s wisdom traditions.
Beyond the mind-body connection there is a deeper
connection between now and eternity. The human brain
knows only the now. Every electrical impulse or chemical
reaction in your brain occurs right this second. The
feedback between mind and body is being replenished
thousands of times a minute. We can take great hope in this
fact, because it means that the entire universe has
conspired to bring about this very minute.  Inﬁnite
creativity, intelligence, and power are supporting us once
we open ourselves up to them.
When I wrote this book, I knew it was pointing in the
right direction. If I felt the barbs of skeptics then (and
there were many), I was conﬁdent that conﬁrming studies
were still to come. Now the idea of quantum healing has
had nearly thirty years of supporting research. Let’s hope
this expanded edition prompts open-minded readers to
revisit this concept. Hope is born from impossible ideas. To
the skeptical mind, the most impossible idea is this: We are
children of the universe. Our source is beyond all
boundaries. Seeing ourselves as isolated, limited physical
creatures is merely an assumed identity. I suppose those
are three ideas, but once they are fused into a new
mindset, the era of true healing will have arrived.
*1 In 2013 the U.S. Centers for Disease Control and Prevention estimated that
a third of cancer cases were related to smoking and another third to obesity.
*2 The cited lifestyle factors include cigarette smoking, diet (fried foods, red
meat), alcohol, sun exposure, environmental pollutants, infections, stress,
obesity, and physical inactivity.
OceanofPDF.comOceanofPDF.comSeveral times in my medic al career I have been privileged
to witness miraculous cures. The most recent began last
year when a 32-year-old Indian woman came to see me in
my oﬀice outside Boston. She sat quietly facing me in a
blue silk sari. To keep her composure, she clasped her
hands tightly in her lap. Her name was Chitra, she said,
and together with her husband, Raman, she ran a
neighborhood import store in New Y ork City.
A few months earlier, Chitra had noticed a small lump in
her left breast that was sensitive to the touch. She
underwent surgery to remove it, but unfortunately the
surgeon found that the lump was malignant. When he
explored further, he detected that the cancer had spread to
her lungs.
After removing the diseas ed breast and a large portion of
tissue around it, Chitra’s doctor gave her initial  doses of
radiation and then place d her on intensive chemotherapy.
This is standard procedure for treating breast cancer and
saves many lives. But the lung cancer was going to bemuch harder to treat; it was obvious to everyone that
Chitra was in a very precarious position.
Examining her, I noticed that she was very anxious. When
I tried to reassure her, she surprised me with a touching
statement: “I don’t mind for myself if I have to die, but my
husband will be so lonely without me. Sometimes I pretend
to be asleep and then sit up all night, just thinking about
him. I know  Raman loves me, but after I’m gone, he will
start seeing American girls. I can’t bear to lose him to an
American girl.” She stopped and looked at me with
suﬀering in her eyes. “I know I shouldn’t say that, but I
think you understand.”
You do not get used to the sorrow that cancer creates,
but I felt a deeper sorrow from knowing that time was
Chitra’s enemy. For the moment, she still looked healthy.
She had even managed to hide her disease from her
relatives, dreading having to be watched as she wasted
away. We both knew it was going to be very bad for her.
No one can say that he knows a cure for advanced breast
cancer. Conventional therapy had provided all that it could
for Chitra. Given that her cancer had already spread to
another organ, the statistics said that her chance of
surviving for ﬁve years was less than 10 percent, even with
the most intensive routine of chemotherapy that could be
safely administered.
I asked her to start a new course of treatme nts, as
prescribed by A yurveda.
Like me, Chitra had grown up in India, but she had little
idea of Ayurveda. Her grandparents’ generation was the
last to “believe” in it, I would imagine; today, every
progressive Indian living in a big city would prefer  Western
medicine if he could aﬀord it. To explain to Chitra why I
wanted her seemingly to turn her back on progress, I told
her that her cancer was not just a physical disease but a
holistic one. Her whole body knew she had cancer and wassuﬀering from it; a tissue sample taken from her lungs
would show that malignant cells had migrated there, while
a sample from her liver would be negative. Yet, her liver
had the same blood coursing through it, and therefore it
picked up the signals of disease that were coming  from the
lungs. This in turn aﬀected its own functions.
Similarly, when she felt pain in her chest or had to sit
down owing to shortness of breath, signals were racing
throughout her body, going to and from her brain. Sensing
the pain, her brain had to respond to it. The fatigue she
was feeling, along with her depression and anxie ty, was a
brain response that had physical consequences. So it was
wrong to think of her cancer as just an isolated tumor that
needed to be destroyed. She had a holistic diseas e and for
that she needed holistic medicine.
The word holistic, which tends to oﬀend orthodox
doctors, simply means an approach that includes the mind
and body together. I believe Ayurveda does this better than
any alternative, although it may not be very apparent on
the surface. In fact, many well-publicized mind-body
techniques such as hypnosis and biofeedback are far more
ﬂashy than Ayurveda. If Chitra had gotten sick at home in
Bombay, her grandmother might have ﬁxed her some
special meals, brought home medicinal herbs in a brown
paper sack from the Ayurvedic pharmacy, and insisted that
she stay in bed. Various purgatives and oil massages might
be prescribe d to clean the body of toxins generated by the
cancer. If there was a spiritual tradition in the family, she
would have begun to meditate. In essence, I was going to
have her do these same things, with a few additions. There
is as yet no scientiﬁc reason why any of this should work,
except that it does. Ayurveda has hit on something deep in
nature. Its knowledge is rooted not in technology but in
wisdom


SEXUAL VIT ALITY
FOR PLA Y
RITUAL
COMMUNICA TION
FINESSE
Ojas—the Essence of Love
Nutrition for Ojas
HERBS AND OJAS
The Soul of Love
Chapter 11A Y outhful Mind
ENTHUSIASM
SPONT ANEITY
FLUIDITY AND ADAPT ABILITY
YOUR QUANTUM MIND
NOURISHING YOUR BODY/MIND THROUGH THE FIVE SENSES
EXP AND YOUR IMAGINA TION
MUL TISENSOR Y IMAGINA TION
Learning and Growing
Playfulness, Lightheartedness, and Laughter
Epilogue
Gr ow Y ounger, Live Longer Recipes
Appendix
Refer ences
About the Author
Copyright Page

The information presented in this book is intended to help improve your
overall well-being. It is not a substitute for appropriate medical care. If
you are facing a specific medical condition, be sure to discuss any
lifestyle changes with your health-care provider.A c k n o w l e d g m e n t s
There are many souls contributing to the collective dream that is
transforming ou r vision of healt h, aging, and life itself. T o each of you who
remind us on a  regular basis o f our essential purpose and m eaning, we
thank you from the depths of our being.
In particular we wish to ackno wledge: Carolyn Rangel, Nan Johnson,
Jennifer Pugh, Nicolette Martin, Jenny Hatheway, Roger Gabriel, Dennis
Sugioka, Jude Hedlund, Sara Kelly, V eronique Franceus, Brent Becvar,
Chantal Kovatch, Debbie Myers, and the team of immeasurably nurturing
and talented people at the Chopra Center for W ell Being and MyPotential.
Leanne Backer, for developing o ur age-reversing menu and for h er power
to transform love into food.
Peter Gu zzardi, our beloved editor, who continuously encoura ges us to
push the envelope.
W e w ould also l ike to acknowledge the love and support of our  families,
which e nable us to do our work: Rita Chopra, Mallika Chopra, Sumant
Mandal, Gautam Chopra, Pamela Simon, Max Simon, and Sara Simon.I n t r o d u c t i o n
In 1993, the first edition of Ageless Body, T imeless Mind: The  Quantum
Alternative to Gr owing Old  was released. The essential message of the book
was that the human body is not a piece of biological machinery that
deteriorates steadily and inexor ably over time. Rather, human beings are
magnificently o r ganized networ ks of ener gy, information, and intelligence
in dynamic exchange with their environment, fully capable of
transformation and renewal. Since the publication of Ageless Body, T imeless
Mind, thousands of patients at the C hopra Center for W ell Being have
experienced pro found changes in the quality of their lives by applying the
principles presented in that book, which at this writing is in its eleventh
printing. According to many readers and literary critics, Ageless Body,
T imeless Mind  r emains a cla ssic, consciousn ess-based approach to the
reversal of aging.
Gr ow Y ounger, Live Longer: 10 Steps to Reverse Aging extends this
consciousness-based approach and includes ten practical steps that can
become habit-forming, enabling you to reset your Biostat (your  biological,
or fu nctional, age) up to fifteen years younger than your chrono logical age.
W e h ave intentionally made this  new book simple and practical, so you can
begin implementing these approaches right away. By integrating these
insights and practices into your lifestyle, you will notice immediate
improvements in your physical and emotional well-being. As you begin to
reverse your biological age, you will reclaim the ability to tap into your
inner reservoir of unlimited ener gy, creativity, and vitality. Y ou will feel
younger and you will function like a much younger person, too.
Our gen eration has been celebrated for its willingness to challenge the
prevailing assumptions of socie ty. Rather than viewing the second half of
life a s a time of progressive dete rioration in body and mind, we see aging as
an oppo rtunity for greater wisdom, love, creativity, meanin g, joy, and
increased mental and physical capacity. More people than ever before areliving in to their eighties, ninetie s, and beyond with sound bodies and clear
minds.
This bo ok is designed as a manual for renewal. Three very practical
recommendations are suggested for each of the ten steps. Eac h week we
encourage you to implement the action steps so that by the end of ten weeks
you are taking full advantage of all the resources available to yo u. Although
awareness is the essential first step in any transformation, un fortunately,
r eading this book is not enough for you to begin reversing the aging process
—you have to actually execute the recommend ations on a dai ly basis in
order to reap the benefits of this program.
Readers familiar  with our previo us works may ask if it really ma tters that
we r everse our aging. If, as we often state, we are immortal souls on an
eternal cosmic highway without  beginning or end, if our essential nature is
transcendental r eality not subject to the laws of the material w orld, does it
really m atter if we grow younger and live longer? Why should we care
about maintainin g a youthful appearance for an extended time? Is it mere
vanity? Does it take our attention away from our true self?
T o those of you who ask these questions, we answer that in th e deeper
reality, all is play. Life is a cosmic game of hide and seek in which we lose
ourselves to find ourselves. At our core we are all members of the same
being and it does not matter if we are young or old, villain or hero, sinner or
saint. The real purpose of the book is to remind you, the read er, that this
deeper r eality, t he domain of p ure potentiality, of spirit, is the  essence of
who you really are. Reversing aging and growing younger is part of the
possibility. Whether you choose  to activate this choice and implement this
possibility is up to you.
W e believe our primary purpose here is to seek the pure  spiritual
potential that is available to all of us. As human beings, the veh icles we use
to ex plore our spiritual potential are the human body, the human nervous
system, and the human mind. W e therefore believe it is worth focusing
attention on maintaining optima l functioning of our body/mind so we can
seek our true nature as spiritual beings.The experience of life through a human nervous system is a m iraculous
gift of creation. W e are blessed  among species in that we can change our
perceptions, interpretations, and expectations of life and thereby transform
our reali ty. As a result of chang ing our perceptions and taking new action
steps, we can li terally create a dif ferent physical body. As an  expression
from the ancient A yurvedic sys tem of healing tells us, T o know a person’ s
experiences fr om the  past, examine their body now. T o know a person’ s
body in the  futur e, examine their experiences now.
The basis of these principles an d of this book is that every impulse of
experience is transformed into the chemistry and electricity of your body.
W ith ev ery thought, sensation, and feeling you have, your nervous system
under goes subtle shifts in physiology, generating chemical messengers that
regulate your body. These biochemical communicators continuously mold
the molecules that comprise your cells, tissues, and or gans.
The fiel d of mind/body medicine declares that you can influence your
health a nd well- being through the choices you make. Y our mind and body
are i ntimately interwoven so that changes in one instantaneously influence
the othe r. Our personal and pro fessional experience at the Chopra Center
makes us confident that applying the principles and practices of fered in this
program will enhance the way y ou think and the way you feel. Y ou have the
capacity to reverse your aging. This book provides the tools. W e welcome
you on this journey to renewal and look forward to hearing about your
success.H o w  t o  U s e  T h i s  B o o k
Human aging is reversible. Read this book at least twice and ma ke sure you
understand all the principles. If  something is not clear to you, send an e-
mail to younger@chopra.com.  Once you feel confident that you have
grasped the essence of this book, set a date for fully committing to the ten-
step pro gram. M ake the ten steps a routine for ten weeks. Y ou will be
amazed at the results.
T en wee ks is about the time it takes to create a habit. Congra tulations.
Y ou are on you r way to lookin g, feeling, and being young as a lifelong
habit.1
Escaping the Prison of Conditioning
The “normal” experience of the body and its aging
is a conditioned r es