 is neither privilege nor gain nor loss
nor rank. Just like a cork in the sea, each spirit rises or falls in the sea of
consciousness to its own level by virtue of its own choices—not by any
external force or favor. Some are attracted by the light and some seek the
darkness, but it all occurs of its own nature by virtue of Divine freedom and
equality. Inasmuch as the entire universe and everything in it is a karmic unity, the
Allness of Reality is the realization of enlightenment. If all is a karmic unity
that originates from the same source, then to see any separation is an
artifact of perception. In Reality, the one and the many are the same. The small self is dissolved by the Self. The healing attitude of the Self to
the self is compassion; it is through forgiveness that one is forgiven. This
willingness to surrender, arising out of the Grace of God, permit s the power
of God expressed as the Holy Spirit to recontextualize understan ding—and,
by this device, to undo the reign of perception and its attendant duality,
which is the source of all suffering. The dissolution of duality is the
ultimate gift of God, for it dissolves the very source and capacity for
suffering. In nonduality, suffering is not possible. On the level of nonduality, there is observing but no observer, as subject
and object are one. You-and-I becomes the One Self experie ncing all as
Divine.Within nonduality, positionality is not possible; thus, dualistic
perceptions stemming from positionalities are the source of the
misunderstandings about God for which, unfortunately, mankind has paid a
great price. To trans cend the linear to the nonlinear is the way of the mystic—the
pathway of nonduality—to realize the inner light of consciousness itself, the
True Immortal Self. Everyone trusts the inner sense of reality or capacity to
“know” that underlies all experiencing and witnessing, no matter what the
content. The content of mind thinks, but only the nonlinear field “knows,”
or how else would it be possible to know what is being thought? Because everyon e actually lives in the experiential at every moment, the
Source of the capacity to know or experience is close at hand and is itself
pristine. All human beings experience that they are continuously
“experiencing,” no matter what the ever -changing content might be. All humans are already mystics  and innately attracted to enlightenment,
whether they are aware of it or not. It is an extension of the qualities of
learning and curiosity, which are innate to the mind. Thus, the pathway of
“Devotional Nonduality” is open to everyone and has no requirements,
other than the capacity for inner honesty and the willingness to align with
verifiable truth and follow it to its Source. The knowingness that arises from within is innate, accessible, and
experiential. Such knowingness is also beyond definition or description as
the primary, confirmable, unive rsal substrate of power and energy—out ofwhich arises the possibility as well as actualization of existence. This
Ultimate Reality  is revealed via the search into the substrate and source of
consciousness itself, which is the ultimate nonlinear context beyond all
definition. Thus, via the pathway of enlightenment, there is no separate
relationship of “you-God” vis-à-vis “me-human.”
In Devo tional Nonduality, the likelihood of error is bypassed by devotion
to the essential nonlinear qualit ies of Divinity itself, such as compassion,
oneness, love, truth, omniscience, eternal, infinite, omnipresence, and
omnipotence—beyond form, place, time, human instincts, or emotions. While the primary prerequisite  for adherence to religion is faith, the
essential required qualities needed for following the pathway of nonduality
are humility, surrender, and devotional dedication to the pathway. It is readily observable that followers of religions are characterized by the
presumption of “I know” via scriptural authority, ecclesiastical doctrine,
historical prece dent, and so on. In contrast, the spiritual devotee for
nonduality starts from the basic, more truthful position that “I, of myself,
don’t know.”
To adopt the pathway of Devotional Nonduality recontextualizes the
obligation to the pursuit of Truth rather than worldly involvement and
action. How best to serve the world is concordant with comprehension.Commitment is to the core of Truth itself, and it is free of seduction by
proselytization or secrecies. All that is necessary is a curiosity and
attraction to T ruth—which is complete, total, and self-suf ficient. Even the simplest action, such as peeling a potato, can be accompanied
by resen tment or by devotion to life out of joy, knowing that one is
supporting life through life. In gratitude for the gift of life, one dedicates
that life back as a gift to God through selfless service to His creation as all
of life. With this dedication, one validates the sacredness of all life and
treats it with respect. The universe responds to love by revealing its prevalence. It is hidden to
ordinary perception, but the awareness is finessed by lovingness itself. Awareness is a capacity that is beyond the senses or emotions. If one ceases
anthropomorphic projections and limitations, it is revealed that all that
exists is innately conscious and emanates love as a consequence of the
divinity of Creation. It is important to know that consciousness has no particular space, no
physical area, and no limitatio n. The common fantasy is “I experience
things in my head.” Actually, we do not experience them in the head. Where
do we experience a thought? We experience a thought nowhere ; there is no
specific location or space in which we experience a thought. The nature of
consciousness is that it has no particular form; it is without form. Its content
is with form, but the field of consciousness itself is like space, having no
particular locality.Ultimate Truth is realized as pure, radical subjectivity. It is self-revealing
and beyond ar gument. The great teachers taught the Truth about Divinity, not religion, which
came centuries later. While the veneration of religion and scriptures is
understandable, it is their truth and God that are meant to be worshipped
and sought. A religion primarily addresses the realm of duality, whereas
enlightenment addresses nonduality. This strict path to enlightenment says
that inasmuch as duality is illusion, there is no point in trying to perfect it. Therefore, the ego is to be transcended and seen for the illusion that it is. “Good personhood” is laudable, but it does not of itself result in
enlightenment. The possibility of reaching enlightenment is based on
advanced understanding of the nature of consciousness itself. To even hear of enlightenment is already the rarest of gifts. Anyone who
has ever heard of enlightenment will never be satisfied with anything else. Humor is an expression of freedom and joyfulness, and laughter is
biologically healing.... Faith, love, and joy are the high road; doom and
gloom merely lead to sadness and despondency. Self-hatred blinds
awareness of the Self as a reflection of Divine Creation.That which I am is Allness. To realize that one already is and always has
been All That Is leaves nothing to be added. The “Infinite I” is that subjective reality that underlies the individual “I”
and allows for the experience  of “I-ness” as one’s existenc e. It is the
absolute “I” that enables the statement, “I.” Consciousness, or the capacity
for awareness, is formless and is the backdrop from which form can be
identified. The source of the highest Spiritual Truth is non-mental. The intellect has
difficulty compr ehending this critical fact because the mind is intrinsically
dualistic and limited, expecting a “this” to come from a “that.” In the
advanced spiritual Reality, duality dissolves because the “this” is the “that.”
The seeker and the Sought become One with the transcendence of the
limitation of duality; that is, Realization of the Self, Illumination, and
Enlightenment. When the condi tions—including mindset, intention, and dedica tion—are
favorable, a decision may arise to drop everything in the world. One might
then throw oneself totally into an all-out, “go for it,” continuous, laser-like,
focused surrendering of the perceiver/experiencer aspect of the ego. This
process takes one quite rapidly beyond the mind to the very “processing
edge” of the experiencer. This “processor” edge is the actual locus of the ordinary sense of “I-
ness,” and it creates a 1/10,000th-of-a-second delay between reality (the
world as it is; Descartes’ s res extensa ) and the world as it is perceived orexperienced (Descartes’ s res cogitans ). This separatio n is the crux and locus
of the self’s illusion of duality, which obscures comprehension of the
intrinsic Reality  of Nonduality (Self). With transcendence of the illusion of
a separa te, individual, personal self, there emer ges the Radiance and
Oneness of the Self—by which  all life, whether denoted as subjective


 steroids, birth control pills, and watery fruits
and vegetables generate Dampness. Dampness  rarely appears by itself. It is usually accompanied by
Cold, Heat, or Wind. When Dampness  combines with Cold there is
constricted circulation, aversion to Cold, stiness and soreness of the
muscles and joints, and fatigue. When Dampness  combines with Heat there may be red, painful
swellings, thick purulent discharge, blisters as in herpes or shingles,
and inammations such as cystitis, jaundice, and bronchitis. Any
sore, abscess, or ulcer with pus or uid indicates Dampness  or Damp
Heat Sugar, alcohol, and fatty or fried foods create Damp Heat. Dampness  combined with Wind  produces swellings that appear,
disappear, and migrate (such as hives, swollen lymph nodes,
accumulation of air and uid in the stomach or intestines), bubbly
phlegm, and itching, oozing sores and ulcers. In severe cases Wind
and Dampness  can together obstruct the brain and sense organs,
producing seizures, strokes, and other neurologic disorderscharacterized by clumsiness, uncoordination, disequilibr ium as in
vertigo, and muddled, fuzzy thinking. DRYNESS
The nature of Dryness  is to wither and shrivel. Dryness  damages
uids and is manifested by symptoms of dehydration. Brittle hair
and nails, cracked and wrinkled skin and mucous membranes,
irritated eyes, dry stool and constipation, lack of perspiration, and
scanty urine occur with Dryness. Dryness  dominates autumn, the
season associated with the Metal Phase. External Dryness  usually occurs in hot or windy weather. However,
internal Dryness  occurs when body uids are damaged or lost due to
other factors. Heat, profu se perspiration, prolonged diarrhea,
excessive urina tion, and loss of blood may all lead to Dryness. Hot,
spicy foods, stimulants, diuretics, antihistamines, and other
astringent medications that dry secretions and arrest discharges can
result in Dryness. Dryness  in turn can generate irritation,
inammation, and Heat due to a lack of lubrication and moisture. In
conditions of weakness and deciency, loss of blood and uids will
lead to internal Dryness. Another consequence of Dryness  due to
decient Blood  or Moisture  is the appearance of internal Wind
experienced as dizziness and disturbances of vision and hearing. This may arise in conditions like anemia. COLD
The nature of Cold is to slow things down by chilling them. Cold
depresses metabolism and retards circulation. Winter is dominated
by Cold, and both correspond to the Water Phase. When Cold attacks the surface, the skin and muscles contract with
shivering and goose bumps. This is accompanied by fever if the
body’s defensive Yang energy is mobilized to repel the invader. This
protective response may accompany any of the Adverse Climates  that
frequently appear in combination with each other.Cold can also arise internally from either a deciency of metab olic
heat (Yang) or the ingesti on of an exces s of food, liquid, or medicine
that is considered to be Cold. The concept of Cold includes that
which has been refrigerated and is thermally cold as well as foods
that are categorized as having a Cold nature. Prolonged stress,
illness, lack of proper nutrition, or repeated exposure to cold climate
or substances can lead to a depletion of Yang. In this case, Cold
overcomes Heat and Yin overcomes Yang. Refrigerated or raw foods and chilled drinks are Cold. Ice cream
and iced drinks are particularly damaging to the Yang energy. Because of their ability to counteract inammation and fever,
medicines such as antibiotics and aspirin have a Cold nature. Antacids counteract stomach inammation and are also considered
Cold medicines. The stomach depends on the power of digestive Fire to break
down and process food. These Cold medic ines weaken and
undermine digestive function because of their ability to dissipate
heat. The repeated administration of antibiotics to children damages
their already sensitive and underdeveloped digestive systems, which
leads to innumerable problems in their later childhood and
adulthood. The most common consequence is weakness of the
immune system, manifested as allergies. The resulting deciency
and Coldness  set the stage  for disorders such as asthma, colitis,
arthritis, eczema, and candidiasis. Accompanying the aversion to cold is a desire for heat and a
craving for warm foods and liquids. There is a feeling of weariness
and debility as well. Retarded circulation also leads to a stagnation
of Blood  and Moisture, which may congeal or harden into clots,
lumps, or masses associated with xed and localized tenderness and
pain. THE FIVE EMOTIONS
Just as climate s exist within the seasons, emotions are primal forces
within the human psyche. All of us experience times of anger, joy,rumination, sorrow, and fear during the course of our everyday
lives. These emotions are often appropriate. It is natural to feel mad
when thwarted, happy when fullled, pensive when attention is
focused inward, sad over loss, and alarmed in the face of danger. When any one state, however, dominates our internal experience or
outward behavior, it interfe res with the conduct of daily life and
disrupts the smooth ow of Qi. The Five Emotions  are associated with the Five Phases. In excess,
these emotions generate imbalance. Anger  causes energy to rise—it
tends to are up and lash out with sudden explosivenes s, like the
windy storms of spring, unpredictable and intense. Joy causes
energy to disperse—it tends to dissipate and be lost. Being overcome
by joy can leave a person giddy and weak like the inten se heat of
summer, exhausted and drained. Rumination  causes  energy  to slow
down—sluggish movement tends toward stagnation, leaving one
lazy and inert, like the oppressive humidity of late summer, slow
and torpid. Sorrow  causes energy to stop—it tends to constrict and
close down. Imprisoned by grief, one is cut o from life; like the
drying leaves of autumn, feelings wither and motivation crumples. Fear causes energy to sink—the bottom falls out. When survival is
threatened, one becomes petried with fright and loses control. As
in the perilous cold of winter, people feel frozen with fear. The emotions are immaterial yet palpable. Although—or  because
—they are experienced deeply, they are dicult to dene and
categorize. Nevertheless they have profound and tangible eects. In
Chinese medicine they are considered one of the major inuences
upon health and disease. Wind  and Anger  particularly injure the
Liver, Heat and Joy the Heart, Dampness  and Rumination  the Spleen,
Dryness  and Sorrow  the Lung, and Cold and Fear the Kidney. ANGER
When Anger  predominates, a person becomes easily upset by
frustrations and obstacles, unable to appropriately restrai n feelings. This person is volatile, engaging in erratic and impulsive behavior.He vacillates between riveted interest and subdued indierence. These unstable emotions and unpredictable actions result in the
uneven circula tion of Qi and Blood, creating a generalized state of
tension. This kind of person often leads a double life. Usually he
exerts tremend ous self-discip line in order to maintain self-control
and composure. But when the stress builds, or when he relaxes and
loosens his inhibitions, he is likely to explode in rage or indulge in
thoughtless, rash behavior. At work he may be dedicated, outgoing,
and resourceful, but on the weekends after a few drinks he may “y
o the handle” and “go through the roof.” He is prone to ailments
such as ulcers, hemorrhoids, and migraine headaches. JOY
When the pleasure principle is the main focus of a person’s life, she
becomes unable to retain her reserve of energy. She seeks
gratication at every turn and becomes jaded, drive n to seek
continuously more stimulation. She appears fun-loving and romantic
but in fact is unable to sustain her interest and excitement without
external props and other people’s attention. She dislikes being alone. By herself she feels lifeless;  in company she comes alive. She is
prone to free-oating anxiety, insomnia, despair. Her easy
excitability manifests as giggling, talkativeness, giddiness, and
garrulousness. This type of person dissipates her energy by burning
the candle at both ends. When she’s not up, she’s down. When she’s
not lled with excitement, she’s empty and hopeless. The high level
of activity causes accelerated metabolism which may take the form
of hypoglyce mia, anorex ia, or schizophrenia. These are
manifestations of Heat. However, the presence of Heat is not
accompanied by light or


. • The instructio ns for using the method of volitional eliminat ion of deep
breathing, devel oped by Buteyko, give indications for the method. First of
all it includes: “asthma, angina pectoris, hypertension, obliterating
endarteritis, spasm of cerebra l vessels, bronchi, heart, atherosclerosis,
pulmonary emphysema, skin itching, neurosis. Normalization of breathing
reduces the amount of cholesterol in the blood and shortnes s of breath,
headache, dizziness, insomnia, normalizes weight, cures gastritis, colitis,
nephritis, other diseases of the stomach and intestines, facilitates
menopause, reduces susceptibility to colds and infectious diseases, relieves
allergies, migraines, reduces the likelihood of a stroke, leg vein expansion
with thromboph lebitis, fragility of blood vessels, enlar gement of the thyroid
gland, possibly even paralysis, cancer and many others. ”
Whom this gymnastics is contraindicated to

• people with mental illnesses and mental defects that do not allow the
patient to understand the essence of the method and master it;
• diseases that threaten severe bleeding;
• infectious diseases in the acute period;
• insulin-dependent diabetes mellitus;
• patients with aneurysm with lar ge blood clots;
• those who have foreign transplants in the body, as well as after heart
surgery;
• it is advisable for expectant  mothers to under go a cleansi ng reaction
before pregnancy. Also, the Buteyko method will be difficult to apply to people who have bad
teeth and chroni c tonsillitis. It is necessary to cure them or remove diseased
teeth and glands. If this is not done, then it will be difficult to increase the
pause between inspiration and exit, and sometimes deterioration  may occur
with an increase in pause. Chapter 3. The structure of the respiratory system

Before proceeding to the description of Buteyko respiratory gymnastics,
let's try to under stand what the respiratory system is and how it works, what
types of breathing are and how well you breathe. For any technique it is very important to understand all the nuances. Only in
this case it will work efficiently. Therefore, do not skip this chapter, trying
to immediately begin to practice. Breathing is a physiological process during which natural gas exchange
occurs in the body. During inspiration, oxygen is supplied to all organs and
tissues, and during expiration carbon dioxide is removed. This mechanism
is supported by the work of the whole system of or gans (Fig. 1). Fig. 1
 The beginning of the airways is the nasal cavities, which are connected to
the pharynx. The walls of the nose form bones and cartilages, and the inner
surface of these cavities is lined with mucous membrane. It is breathing through the nose that is physiologically correct. After all, the
atmospheric air, bypassing the nasal cavities, manages to warm up and clear
itself of microsc opic dust particles. Through the nose, purified and warmed
air enters the upper part of the throat - the throat. The soft palate (small
tongue) divides it into the nasopharynx and oropharynx. For the pharynx
follows the larynx, in which the vocal cords are located. The next stage is the trachea. It has the appearance of a dense tube formed
by unclo sed cartilage rings. It accumulates dust and foreign particles that
can enter the body. In addition, the function of the trachea is to humidify the
air. In the cavity of the chest, the trachea is divided into two tubes - the
bronchi. On them purified and heated atmospheric air enters the lungs. The lungs are paired organs that have a conical shape. In the chest they are
located on both sides of the heart, while the right lung has several large
sizes. Inside they are covered with a thin shell - the pleura. The basis of the
lungs is the so-called bronchial  tree – branching bronchi and bronchioles. Small protrusions in the form of bubbles on the walls of the bronchioles are
called alveoli. A network of capillaries permeates them, and it is through
their walls that gas exchange takes place in the human body. The work of the lungs during inhalation and exhalation can be compared
with the work of blacksmiths. Special intercostal muscles and diaphragm
help the chest to shrink and expand. When you inhale the muscles raise the
chest, the diaph ragm is reduced and thickened. As a result of this process,
the volume of the lungs increases and air enters them as if through a pump. When you exhale, the intercosta l muscles relax, the diaphragm rises and theair is pushed out of the body. The brain coordinates this work transmitting
the orders through the peripheral nerves. Chapter 4. Types of breathing

In a healthy person, gas exch ange occurs with the same frequency of
inhalation and exhalation (16–20 breaths per minute). In children,
respiratory rate is higher. It is 20-30 respiratory movements per minute; in
infants, 30–40; in newborns - 40–60. Respiratory rate can vary depending
on physical activity, emotional state, health. Moreover, each person is able
to arbitrarily change the rhythm, depth, structure and level of breathing, to
use different types of breathing in different situations. Depending on which
muscles work, breathing can be abdominal, chest (it in turn is divided into
upper and lower), mixed (it is divided into deep and superficial). Abdominal br eathing

It is carried out with the help of contraction of the diaphragm and the
muscles of the abdominal cavity with relative rest of the chest wall. When
you inhale: the shoulders fall, the pectoral muscles weaken and the
diaphragm contr acts and falls. As a result, the negative pressure  in the chest
cavity increases. The lower part of the lungs is filled with air and the abdomen  bulges out. During exhalatio n, the diaphragm relaxes and rises, and the abdominal wall
returns to its original position. Most often, such breathing occur s in men. It
also occurs when a person rests, usually during sleep. Lower chest br eathing
 It involves intercostal muscles. As a result of muscle contractio n, the chest
expands outward and upward, air enters the lungs, and inhalation occurs. During lower breathing, only part of the lungs is filled, only the ribs are
involved. The rest of the body remains stationary. As a result,  there is no
full-fledged gas exchange process. Upper chest br eathing

It occurs due to the work of the clavicle muscles. When inhaling, the
clavicle and shoulders rise, and air enters the lungs. In this case, it is
necessary to make a lot of effort, since the frequency of inhalation and
exhalation increases, and the oxygen supply turns out to be insignificant. Such breathing can be deliberate ly caused if the stomach is drawn in. In the
upper chest respiration only an insignificant part of the lungs is involved
and gas exchange is incomplete. As a result, the air is not properly cleaned
or warmed up. This type of breathing is resorted to by women during
childbirth. Mixed br eathing

It sets in motion  the entire breathing apparatus. At the same time all types
of musc les and a diaphragm work, and lungs are fully ventilated. Mixed
breathing can be either deep or shallow. Surface breathing is light and fast. The frequency of respiratory movements is up to 60 movements  per minute. During mixed breathing people make a silent breath and noisy intense
exhalation. This allows you to relieve tension from all the muscles of the
body. In superficial breathing, the lungs are only partially filled with air. Only small children breathe superficially. The older the child becomes, thefewer breaths per minute he takes. The breathing of an adult person
acquires a deep character. During deep breathing, the frequency slows down; the lungs fill with air as
much as possibl e. The volume of breath in this case exceeds the permissible
rate. It is widel y believed that exactly deep breathing is correct, because
during it our body is best saturated with oxygen. However, this is not at all
the case. The idea that deep breathing enriches the body with oxygen  as fully as
possible is erroneous. For the body to function normally, it is necessary to
maintain the balance of carbon dioxide and oxygen established by nature. The desire to increase the oxygen content due to deep breathing leads to
oxygen starvation. From deep breathing in 1-3 minutes there is a decrease in pressure or
hypotension, edema, bags under the eyes appear, the thyroid gland is
disturbed, the metabolism increases, the concentration of cholesterol
increases, regardless of diet. In addition, insomnia, irritability develops,
memory deteriorates, and as a result, asthma, heart attacks, strokes, etc. How to maintain an optimal balance of respiration depth, the balance
between oxygen and carbon dioxide, so as not to harm the body. And how
is breathing right in general. Chapter 5.<|eot_id|><|begin_of_text|>
Q: What is the main idea of the Buteyko method?,


 one can overcome attachments such as guilt or hatred by letting go of resistance in life experiences without judgment. - Talks about avoiding false teachings from gospels which lead people away from truth but also provides guidance through direct experience with higher levels consciousness level awareness instead. Is clear it is not possible at lower energies like below 1000 points where there may be no capacity for understanding these concepts within this scope

**Summary**

Please summarize each part according to your best knowledge based upon what you have read so far into Chapter [X], including all relevant quotes. Here I will start summarizing:
https://www. quantumpedia. com/chapter-x-the-scal. ```

Part **. **:. summari. ```

Let me know if any additional help needed.<|eot_id|><|begin_of_text|>
Q: What is the ultimate gift of God?,
A: The dissolution of duality is the ultimate gift of God.
Q: What is the purpose of spiritual practice?,
A: To activate by inspiration, dedication, and decision of will those aspects of consciousness that become progressively self-actualizing.
Q: What is the significance of the concept of God?,
A: God is beyond all form, space, and time; it is the totality of All That Is, and is not a personal being that can be understood through dogma or belief systems.
Q: What is the role of the ego in spiritual growth?,
A: The ego can be thought of as a set of entrenched habits of thought that are the result of invisible energy fields that dominate human consciousness.<|eot_id|><|begin_of_text|>Every	entity	that	lives	loves	its
existence,	not	because	it	has	emotionality,	but	because	the	joy	of
awareness	is	intrinsic	to	life	and	all	existence. Knowingness	does	not
require	either	thought	or	feeling	because	existence	contains	the	quality	of
Divine	awareness. Life	itself	knows	that	it	exists,	but	it	gets	caught	up	in
its	identification	with	its	current	form. From	the	level	of	awareness	of
Truth	and	Reality,	death	is	an	impossibility	because	it	has	no	reality,	just	as
absence	is	not	a	state	of	being	but	a	mental	description. For	death	to	occur,
it	would	have	to	be	part	of	the	karmic	potentiality	of	the	universe. It	is	not
a	possible	potentiality,	and	there	is	nothing	to	occur. Nothingness	is	not	a
thing	that	can	happen. Life,	like	existence,	has	no	opposite,	just	as	truth	has	no	opposite,	self-
existent	pseudoreality	such	as	falsehood. Truth	is	either	present	or	not. Divinity,	God,	Allness,	Oneness,	and	the	Absolute	are	All	That	Is;	no
opposite	to	God	can	exist. Only	the	true	is	true;	nothing	else	exists. All
fear,	then,	arises	from	attachment	to	form	due	to	the	illusion	that	form	is	a
necessary	requirement	for	existence.CHAPTER	12
The	Search	for	Truth
Q:	Where	does	one	begin	the	search	for	spiritual	truth	self-realization
called	enlightenment? A:	It	is	simple. Begin	with	who	and	what	you	are. All	truth	is	found	within. Use	verified	teachings	as	a	guide
Q:	Where	is	that	reality	of	eternal	truth	to	be	found? A:	Begin	by	accepting	the	very	important	statement	that
all	truth	is	subjective
. Do	not	waste	lifetimes	looking	for	an	objective	truth	because	no	such	thing
exists. Even	if	it	did,	it	could	not	be	found	except	by	the	purely	subjective
experience	of	it. All	knowledge	and	wisdom	are	subjective. Nothing	can
be	said	to	exist	unless	it	is	subjectively	experienced. Even	a	supposedly
purely	objective	material	world,	if	it	existed,	could	be	said	to	exist	only
because	of	one’s	subjective	sensory	experience	of	it. Even	the	most	rabid
materialist	is	stuck	with	the	fact	that	in	the	end,	it	is	only	their	own
subjective	awareness	that	gives	it	the	authority	of	believability. Q:	Is	there	not	a	difference	between	an	objective	and	a	subjective	reality? A:	All	reality	is	subjective. Every	other	position	is	an	illusion	based	on
duality. The	subjective	and	objective	are	one	and	the	same,	just	different
descriptions	from	different	points	of	perception. Reality	is	not	based	on
perception,	duration,	description,	form,	or	measurement. All	such
attributes	are	those	of	perception	itself,	which	is,	by	its	very	nature,
transitory,	arbitrary,	limited,	illusory,	and	dualistic. Q:	What	is	the	value	of	the	great	teachers	and	teachings? A:	The	gift	is	not	limited	to	information,	facts,	or	wisdom	but	the	level	or
power	of	consciousness	from	which	they	emanate. Great	power	is
sustained	by	purity	of	context. The	usefulness	of	many	teachings	has	been
destroyed	by	error	in	the	context	in	which	they	were	taught,	and	thus	their
meaning	has	been	obscured	or	distorted. How	else	could	mankind	be	led
into	its	historic,	repetitious	pattern	of	horrific	and	ghastly	acts	committed
in	the	name	of	some	religion,	theological	dogma,	or	positionality? Every
human	crime	can	be	excused	and	rationalized	by	some	distorted	statement
that	claims	to	be	truth	because	it	was	‘taken	out	of	Scripture’	by	those	whoseek	power,	fame,	wealth,	and	control	over	others. Dogma	masquerades	as
truth	and	provides	the	slogans	that	lead	whole	civilizations
sanctimoniously,	piously,	and	arrogantly	to	grim	and	horrific	death. All
such	empires	expire. Q:	What	is	the	difference	in	meaning	among	God,	Is-ness,	Buddhahood,
Christ,	Avatar,	Truth,	Enlightenment,	Self,	Krishna,	Reality,
Awareness,	Oneness,	Absoluteness,	Allness,	Totality,	and	Divinity? A:	None. Different	linguistic	forms	reflect	the	culture	of	origin	of	the
teachings. Q:	But	are	there	not	differences	between	the	truths	of	the	different
teachings? A:	In	actuality,	no	difference	is	possible. All	supposed	differences	are	merely
due	to	misunderstandings	and	are	reflections	of	limitations	of	context. Differences	may	exist	among	religions	but	not	among	truly	spiritual
teachings. Spirituality	unites;	religiosity	divides. Q:	How	can	that	be	possible? A:	All	truth	is	self-existent,	total,	complete,	and	all	encompassing	without
location,	duration,	or	parts. Because	truth	is	self-existent	as	itself	in	its
totality,	that	which	is	a	self-evident,	subjective	state	of	‘I’	encompasses	All
That	Is. Allness	allows	for	no	division. Q:	What	is	the	‘I’? A:	The	‘Infinite	I’	is	that	subjective	reality	which	underlies	the	individual	‘I’
and	allows	for	the	experience	of	‘I-ness’	as	one’s	existence. It	is	the
absolute	‘I’	that	enables	the	statement,	“I.”	It	might	be	said	that	Descartes
had	it	backwards. The	truth	is	not	“I	think,	therefore	I	am,”	but	its
corollary,	“I	am,	therefore	I	think.”
					Consciousness,	or	the	capacity	for	awareness,	is	formless	and	is	the
backdrop	from	which	form	can	be	identified. It	is	because	of	the
formlessness	of	the	apparent	emptiness	of	space	that	form	can	be
perceived. ‘Somethingness’	can	be	identified	only	because	it	stands	out
against	no	other	things. It	is	due	to	the	clarity	of	the	sky	that	we	can	see
the	clouds. Q:	Is	there	a	shortcut	to	enlightenment? A:	Yes,	indeed. One	can	spend	endless	lifetimes	studying	all	the	spiritual	and
philosophical	teachings	of	the	world	and	merely	end	up	confused	and
discouraged. Seek	to	‘know’,	not	to	‘know	about’. ‘Know’	impliessubjective	experience;	‘know	about’	means	to


 we spend the ﬁrst few decades of our
life ﬁlling up our bag, and then the r est of our life trying to
retrieve everything we’ve hidden away. Our shadow, ﬁlled with r hetoric and a hypocritical set of
rules that we can never adher e to, leads us to glorif y some
and demonize others. It began with the teacher who called
us stupid, the bully who taunted us, or the ﬁrst love who
ever abandoned us. W e have all hidden away and r epressed
pain-ﬁlled, shame-ﬁlled moments, and, over time, these
emotions har den into our shadow. These ar e the
unexpressed fears, the hor rifying shame, the gnawing guilt. These ar e all the issues of the past that we have never
faced. Our shadow might stem fr om one deﬁning moment,
and most do, or it can accumulate over years of denial. As
the shadow tak es shape, we begin to lose access to a
fundamental part of our true natur e. Our gr eatness, our
compassion, and our authenticity get buried beneath the
parts of ourselves that we’ve disconnected fr om. Then our
shadow gains the upper hand. It can trick us into believing
that we ar e too unworthy, incapable, undeserving,
unlovable, or stupid to be the superstar of our own life. It is our dark side, the r epressed and disowned aspects of
our personality, that cuts us oﬀ our true self. The fact is that
whatever we have hidden away in shame or denied out of
fear holds the k ey to unlock a self that we feel pr oud of, a
self that inspir es us, a self that is pr opelled into action by
great vision and purpose rather than one that is cr eated out
of our limitations and the unhealed wounds of our past. This
is why we must e xplor e our shadow. This is why we must
unveil and r eclaim our whole self, our true natur e. This is
why we must look within to e xamine the underpinnings of
our life. Hidden her e is the blueprint, a template, a vision of
our authentic self. My own study of the shadow began as I made the
transition fr om a clumsy pr eadolescent to a pr etty young
teen. Confused and alone, I set oﬀ on a jour ney to ﬁt in. I
work ed har d to feel good about myself, despite the fact that
I was riddled with insecurities about everything fr om being a
friend and girlfriend to being a sister and daughter. I fought
to understand why I felt so bad about who I was. The voices
in my head that seemed to overtak e me—even at the young
age of twelve—ﬁlled me with endless loops of dark thoughts
and negative feedback: “Why did you say that. ” “ Don’t be
silly; he will never lik e you,” “Y ou’re an idiot,” “ Don’t stand
too tall; people will be jealous of you,” and on and on and
on. I found it odd and confusing listening to these voices
inside my head, because one minute they wer e telling me
that I was nothing but a spoiled, r otten brat and the ne xt
they wer e convincing me that I was better, pr ettier, smarter,
and mor e talented than everyone else. An inter nal war raged inside my psyche. F irst it was,
“You’re great. ” and then, “Y ou’re nothing but a little liar. ”
“Everyone lik es you because you ar e kind and war m,” and a
few minutes later, “Y ou ar e a cold-hearted bitch who doesn’t
deserve to have any friends. ” These voices lef t me utterly
confused about who I was. The coe xistence of the positive
messages and the negative war nings cr eated so much
havoc within me that I was either crying hysterically or
going out of my way to spr ead good feelings to anyone who
was willing to r eceive my love. They called it hor mones at
the time. Er ratic behavior was e xpected of a girl my age,
but mine was a bit mor e melodramatic, which ear ned me
the title of the neighbor hood drama queen. A t last I had
ﬁnally won a pageant, e xcept this cr own came with many
negative pr ojections fr om my family and lots of laughs fr om
family friends who wer e privy to my private shame. I began
to feel mor e and mor e powerless over my inter nal
chattering, until I came to the conclusion that ther e was
deﬁnitely something wr ong with me and ther e was nothingthat I could do to ﬁx it. I tried with all my might to silence
these voices, to mak e them shut up, by trying to convince
myself that I was r eally ok ay. My moments of peace and
happiness became less and less fr equent, unless I was
fortunate enough to be caught up in listening to a gr eat
song or playing with my friends. But in the quietness of a
shower or an early mor ning rush to school, it became har der
and har der to br eak fr ee of the stranglehold of my inter nal
demons, whose voices sounded lik e a chur ch choir singing
out of tune. Instead of feeling compassionate, kind, and
gentle towar d myself, I felt hopeless, hostile, and angry. As my inter nal discomfort r ose, I began to sear ch for what
might silence my ugly little mind and mak e me feel better
about myself. My sear ch for feel-good moments began with
certain foods: Sara L ee br ownies and a liter of Cok e seemed
to do the trick. I lear ned how to silently slip into my par ents’
room during dinner, go into their wallets, and steal the
change I needed to get my daily ﬁx. It started oﬀ quite
easily, because the 7-Eleven was right acr oss the str eet
from our home on F orty-sixth A venue in Hollywood, Florida. As months went by, that ﬁx was just not enough. The
noisy, dark voices fr om inside somehow lear ned to slip
through my sugar -induced feel-good moments. I had to ﬁnd
something else to manage these unwanted br eak-ins and
put a smile back on my face—even if those smiles wer e met
with the occasional inter nal voice thr eatening to “ wipe that
smile oﬀ your face. ”
My inner hunger to feel good soon became gr eater than
my need to be lik ed or to be per ceived as a good or “decent
young lady. ” I was over come with the impulse to change the
way I felt. My sugar addiction quickly tur ned into something
greater, as I pick ed up my ﬁrst cigar ette and a sampling of
drugs. P ot, which was never my thing, tur ned into pills,
placidillies, or downers, as they wer e called in those days. These escalated into psychedelics that led me to a plethora
of other substances. As I succeeded in using drugs to cr eatemoments of complete peace—the mantra of almost every
popular song back then—I ingrained into my young psyche a
way of thinking and behaving that said to feel good I
needed to look outside myself for something to mak e me
feel better. Over time I lear ned that the scary impulses that of ten
came out in my behavior wer e not meant to be e xamined or
expressed, but rather should be hidden and r epressed, no
matter what the cost. Slowly I slipped away fr om any
semblance of the innocent child I once was and cr eated an
outer persona that e xuded conﬁdence and success. The
more I played in the darkness of my own human demons,
the str onger the impulse to hide my feelings of shame and
unworthiness. I began to over compensate for my
weaknesses by becoming char ming, friendly, str eet-smart,
and savvy in the outer world. Although I struggled
desperately in school, because I was too busy listening to
the craziness in my mind rather than the teacher in the
room, I wrapped myself up in a pack age that look ed
somewhat smart and pr etended to be an opinionated know-
it-all, hoping that I could fool everyone, including myself,
into believing that I wasn’t the dumb little sister of Linda
and Michael F ord. I watched what the rich girls wer e wearing, and either I
begged my par ents to buy me the knock- oﬀs or I met with a
group of kids at the mall on Satur day mor nings to steal what
I didn’t have, so no one would ﬁnd out that I was fr om a
middle-class Jewish family. I didn’t think being a Jewish girl
was cool and had hear d mor e than my shar e of nasty
Jewish-girl jok es, so I studied how the town shiksas (the
pretty non- Jewish girls—usually blonde) wer e behaving and
took on


ataffectjointsurfaces.Otherfactorsmayalsobepresentinthiscondition.Ifcaughtinitsearlystages,rheumatoidarthritisoftenrespondswelltophysicaltherapy,stretch
ing,diet,andstress-managementpractices,includingbreathingandimagery,allstrategiesthathelpsupportyourhealingsystem.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Thesamenaturaltreatmentsforabscessescanalsobeeffective
foracne. Dryingagents,includingalcohol,canalsobehelpful. Oily,fatty,richdiets,alongwithstress,canmakeacneworse. Peoplewithnaturallyoilyskinneedtopayparticularattentiontotheirdiets. Amacrobioticdiet(averylow-fat,plant-baseddietthatoriginatedinJapan)canoftenclearupstubborncasesofacneinashorttime. In
manycases,conventionalmedicinesmayalsobenecessary. Thesemedicinesincludetopicaldryingagents,suchasthosethatcontain
284ActivatingYourHealingSystemWhenYoureSick
benzoylperoxide,orinternalpreparations,suchasaccutane,avitamin-Aderivative,which,whenprescribedunderthecareofaknowledgeabledermatologist,canbehighlyeffective. Boils,Carbuncles,Furuncles
Theseareinfectiousswellingsintheskinsimilartoabscesses. Many
startwithjustasimpleingrownhair,buttheymaybecomeirritat
ed,painful,andoftenquitelarge,especiallyiftheyaresqueezedorpicked. Theycanalsobecomeunsightly,especiallyiftheyareonthe
faceorshoulder. Naturaltreatmentsthatworkbestwithyourhealingsystemincludesoakingorcompressinginwarm,concentratedsaltsolutions,applyingclaypacks,exposingtosunlight,treatingwithalco
holandotherdryingagents,andkeepingalldirt,oil,andbacteria
awayfromtheaffectedarea. Ifboils,carbuncles,orfurunclesare
severeandareallowedtoprogress,antibioticsand/orlancingmaybenecessarytohelpyourhealingsystemrepairtheseconditions. Burns
Burnstotheskinarerelativelycommon,butiftheyaresevereandextensiveenough,theycancausemuchharm,evendeath. First-degreeburnscauseredness,pain,andswelling,butnoblistering. ‘Whenblisteringoccurs,second-degreeburnshavebeensustained. Third-degreeburns,themostserioustypeofburn,resultwhen
nerveendingsareburnedandthesensationofpainislost. Ifyousustainaburnandithurts,consideryourselfluckybecauseitmeans
thatyoudon’thaveathird-degreeburn. Burnscanbeextremelypainful,but,iftheyarenotextensive,
yourhealingsystemcanhandlethemwithlittleintervention. Burnsshouldbekeptclean,dry,andfreefromexcessivemoistureanddirt. Topicalagentsthatarecooling,includingiceintheinitialstages,generallyreduceswellingandpain. Antibioticcremes,suchasSilvadenecream,oranaturalagentsuchaszincoxide,cankeepthe
skinfromdryingoutandcrackingandpreventinfection. Aloe,vine
gar,honey,andbeepropolismayalsobeeffective. Iftheburnisextensive,coveringitwithlightgauzedressingsandnonstickbandages,andthenleavingitundisturbedforatleast
24to48hours,possiblylonger,mightbenecessary. Anydressing
ConqueringCommonHealthConditions 285
thatgetswet,however,needstobechangedbecausewetdressingssuffocatehealingtissuesandcanpromoteinfection. Painmedica
tionsmayalsobeappropriateforonetotwodaysormore. Forsecond-degreeburnswithblisters,itisbestnottopoptheblistersbecausetheyserveasanaturalprotectivebarrierthatyourhealingsystememploystoprotectthenewskinthatisformingunderneath. Inthelaterstagesofhealingburns,youcanassistyourhealingsystemwithnaturaltopicalapplicationssuchasaloevera,comfrey
rootpoultices,vitaminEcream,calendula,andturmericcream. Cysts
Cystslookverysimilartoabscesses,buttheyareoftenmorechron
icandhaveatendencytowardperiodicswelling. Conservativetreat
mentissimilartotreatmentforabscessesandboils,includingsoak
ing,sunlight,andusingdryingagents. Cystsmayneedtobelanced
anddrainediftheybecomeexcessivelylargeorintrusive. Oncetheyhavebeenlancedordrained,yourhealingsystemcantakeoverandcompletethehealingprocess. Follicuiftis
Thiscommonconditionrepresentsinflammationandinfectionof
thehairfollicles,hencethename,folliculitis. Folliculitislookslike
acne,butitmayshowupinareasoftheskinawayfromtheface,
suchasinthegroinareaorunderthearmpits. Itcanbeverypainful
anditchyandisbesttreatedwithsaltsoaks,claypacks,andnaturalsunlight. Iffolliculitisissevereandisallowedtoprogress,antibiotics
mayalsoberequired. ImpetigoImpetigo,causedbybacteriaandpoorskinhygiene,isarapidlyspreadinginfectionwithabrownish-colored,crustyrash. Impetigo
iscommoninchildrenandmaybespreadatday-carecenters. Bathingandgoodhygienehelptoeliminatetheorganismsthat
causethisinfection. Onceimpetigohasbeencontracted,antibiotics
maybenecessarytoeliminateit. Saltsoaks,claypacks,aloevera,
andsunbathscanalsobeeffectiveifitiscaughtearlyon. Youcaneasilypreventimpetigobyobservinggoodskinhygiene. 286ActivatingYourHealingSystemWhenYoureSick
SkinRashes
Incertaingeneralizedinfections,characteristicrashesappearonthe
skinastoxinsmaketheirwayoutofthebody’sdeeperstructures. Wecommonlyseetheserashesinchildhoodillnessessuchasmeasles,chickenpox. rubella(Germanmeasles),andotherviraldiseases. Ifcontractedatanearlyage,theseconditions,althoughuncomfort
able,areusuallyself-limitinganddolittleharminWesternpopulations. Certainfoodallergies,andimmune-systemdisorderssuchaslupus,mayalsoshowupontheskinintheformofarash. Evennutritionaldeficiencies,suchaspellagra,canshowupasarashon
theskin. Whileyouaretreatinganyskinrash,itisimportanttowork
withyourhealingsystembyaddressingtheunderlyingcausesofthe
rash. Drinkingplentyoffluidswillsupportyourhealingsystemineliminatingtoxinsifanunderlyingdiseaseispresent. Thereare
manyothermethodstoworkwithyourhealingsysteminthese
cases,suchasgettingplentyofrest,eatinglightly,andtakingcertainherbsandplantremedies. Naturalsalves,ointments,andclayplas
tersappliedtopicallytotheskinmayalsobehelpful. However,itisimportanttorememberthatarashmayhavedeeperoriginsthan
justtheskin. Becauseofitsrichnervesupply,yourskinishighlysensitive
topainanditching. Whenarashitches,youwillinvariablyscratch
it,whichwillonlymakemattersworse. Animportantpartofthetreatmentofanyrashistostoptheitchsotheproblemdoesn’tescalatewhileyouareworkingtodiscoverandtreattheunderlying
causes. Inadditiontosoothingtopicalcreams,suchasthosethatcontainaloe,calendula,chamomile,orturmeric,conventional
creamsandointmentsthatcontainhydrocortisone,andotherover-the-counterconventionalmedicines,suchasantihistaminesoranalgesics,canalsoeffectivelyeliminateitchingandpreventtherashfromescalating. AllergicRashes
Rashescanappearinresponsetoskinirritantsandchemicals,such
asthosefoundinvarioussunscreenagents,soaps,andsolvents. Rashescanevenappearinresponsetonaturallyoccurringsub
stancesfoundinplants,suchasinmangoes,poisonivy,andpoison
ConqueringCommonHealthConditions 287
oak. Skinallergiescanalsoresultascomplicationsfrominsectbites,includingbeestings,spiderbites,andjellyfishstings. Onceagain,whileyouaretreatingtheserashesandcontrolling
theitchandspreadoftherash,thekeytoeliminatingthempermanentlyistoident


	distort	the	basic	framework	of	the	lobules. Consequently,	the	blood	vessels	supplying	these	liver	units	develop	kinks,	which	greatly
reduces	internal	blood	supply. Liver	cells	become	damaged,	and	harmful	cellular	debris
begins	to	enter	the	bloodstream. This	further	weakens	the	liver’s	ability	to	detoxify	the
blood. As	a	result,	more	and	more	harmful	substances	are	retained	both	in	the	liver	and	in
the	blood. A	congested	liver	can	obstruct	the	venous	blood	flow	to	the	heart,	leading	to
heart	palpitations	or	even	heart	attacks. It	is	obvious	that	toxins	that	are	not	neutralized	by
the	liver	end	up	damaging	the	heart	and	blood	vessel	network. Another	consequence	of	this	development	is	that	proteins	from	dead	cells	(about	30
billion	cells	per	day)	and	unused	food	proteins	are	not	sufficiently	broken	down,	which,	in
turn,	raises	protein	concentrations	in	the	blood. As	a	result,	the	body	tries	to	store	these
proteins	in	the	basal	membranes	of	the	blood	vessel	walls	(further	explanation	of	this
scenario	is	provided	below). Once	the	body’s	storage	capacity	for	protein	is	exhausted,
any	new	proteins	taken	up	by	the	blood	remain	trapped	in	the	bloodstream. This	can	cause
the	number	of	red	blood	cells	to	increase,	which	raises	the	packed	cell	volume	of	the
blood,	called
hemocrit,
	to	abnormal	levels. At	the	same	time,	the	concentration	of
hemoglobin
	in	the	blood	begins	to	increase,	which	may	give	rise	to	a	red	complexion	of
the	skin,	particularly	in	the	face	and	chest. (
Note:
	Hemoglobin	is	a	complex	protein	that
combines	with	oxygen	in	the	lungs	and	transports	it	to	all	body	cells. ) As	a	result,	the	red
blood	cells	become	enlarged	and	are,	therefore,	too	big	to	pass	through	the	tiny	vessels	of
the	capillary	network. Evidently,	this	causes	the	blood	to	become	too	thick	and	slow-
moving,	thereby	increasing	its	tendency	toward	clotting	(platelets	sticking	together). The	formation	of	blood	clots	is	considered	to	be	the	main	risk	factor	for
heart	attack
	or
stroke. Since	fat	has	no	clotting	ability,	this	risk	stems	mainly	from	the	high	concentrationof	protein	in	the	blood. Researchers	have	discovered	that	the	sulphur-containing	amino
acid
homocysteine
	(HC)	promotes	the	tiny	clots	that	initiate	arterial	damage	and	the
catastrophic	ones	that	precipitate	most	heart	attacks	and	strokes	(
Ann	Clin	&	Lab	Sci
1991;
Lancet
	1981). Be	aware	that	HC	is	up	to	forty	times	more	predictive	than
cholesterol	in	assessing	cardiovascular	disease	risk. HC	results	from	the	normal
metabolism	of	the	amino	acid
methionine
—which	is	abundant	in	red	meat,	milk,	and	dairy
products. Section summary:

This introduction to a book about gallstones in both liver (80% of cases are formed there compared with only around 15%
   * More than half

Here is an accurate and concise summarization without repetition:

**Summary**:

* Introduction highlights that most people have accumulated hundreds or thousands of hardened bile deposits ("gallstones") within their livery organs. These stones can lead to severe health issues by obstructing essential functions like digestion, energy production & waste elimination. Important points from this chapter include:

• **No medical test detects these intra-hepatic stone formations**, which underlies chronic diseases. Some research institutions recognize them as "intraherpatics" but rarely diagnose it due lack awareness. It's crucial for readers understand how gallstones disrupt body processes affecting all vital systems

Let me help you summarize other sections if needed. Please let know what aspects need clarification. [Your Request] [Optional Additional Information]

(Note)

References:
¹ https://www. ncbi. nlm. nih. gov/pubmed/. term=fluid+retention+
² Unknown Reference³. ⁴. ```

Original Text Summary:

Table	listings • Chapters list overview | Dedica…tion page Intro. |
Section headings Importance of bi. | Disorder s. Circulations Disease C. Common Causes f. Medical tests may not detect such obstrukti…

#### How Can I Tell If Have Stones. ### Description

```
All disease symptoms arise when cells become congested because they cannot receive sufficient oxygen
Nutrition supply failure leads t. Digestion problems ensue w. Additional Notes

Do you want more assistance. Is anything unclear regarding your request.<|eot_id|><|begin_of_text|>
Q: What is a common misconception about gallstones?,
A: Many people believe that gallstones can only be found in the gallbladder, but this is a false assumption. Most gallstones are actually formed in the liver.
Q: What is the primary function of the liver?,
A: The liver is responsible for producing and filtering the blood, distributing nutrients and hormones, and maintaining the body's homeostasis.
Q: What is the primary cause of gallstones in the liver and gallbladder?,
A: Gallstones are a direct result of an unhealthy diet and lifestyle.
Q: What are some common symptoms of gallstones in the liver and gallbladder?,
A: The presence of gallstones in the liver and gallbladder can cause a range of symptoms, including digestive disorders, infections, and a variety of chronic diseases, such as cancer, diabetes, and heart disease.
Q: What is the recommended approach to removing gallstones from the liver and gallbladder?,
A: The recommended approach is to perform a liver cleanse, which can be done at home and is a crucial step in restoring health and vitality.<|eot_id|><|begin_of_text|>High	concentrations	of	protein	in	the	blood	hinder	the	continuously	required
distribution	of	important	nutrients,	especially	water,	glucose,	and	oxygen,	to	the	cells. Excessive	amounts	of	proteins	in	the	blood	are	also	responsible	for	blood	dehydration,	that
is	blood	thickening—one	of	the	leading	causes	of	high	blood	pressure	and	heart	disease. Furthermore,	these	proteins	undermine	complete	elimination	of	basic	metabolic	waste
products	(see	section	below	on
poor	circulation
). All	these	factors	combined	coerce	the
body	to	raise	its	blood	pressure. This	condition,	which	is	commonly	known	as
hypertension,
	reduces	the	life-endangering	effect	of	blood	thickening,	to	some	extent. It
also	permits	enough	nutrient-rich	blood	to	circulate	through	the	congested	body. However,
this	life-saving	response	to	a	life-threatening	situation	unduly	stresses	and	damages	the
blood	vessels. This	may	still	be	a	better	scenario,	though,	than	the	one	that	occurs	when
the	blood	pressure	is	lowered	through	medication. Leading	health	experts	now	recognize
hypertensive	drugs	to	be	a	major	cause	of	congestive	heart	failure	and	other	debilitating
illnesses. Congestive	heart	failure	is	a	progressive	condition	of	“dying	very	slowly,”
whereby	every	small	movement,	every	breath	taken,	and	every	word	uttered	take	huge
efforts,	and	the	body	becomes	unable	to	perform	even	the	simplest	of	tasks. One	of	the	body’s	first	and	most	efficient	approaches	for	avoiding	the	danger	of	an
imminent	heart	attack	is	to	take	excessive	proteins	out	of	the	bloodstream	and	store	them
elsewhere,	for	the	time	being	(see
Figure	8
). The	only	place	where	protein	can	be	accommodated	in	large	quantities	is	the	blood
vessel	network. The	capillary	walls	are	able	to	absorb	most	of	the	excessive,	unused,	or
unusable	protein. The	body	converts	the	soluble	protein	into
collagen	fiber,
	which	is	100
percent	protein,	and	stores	it	in	the
basal	membrane
	of	the	blood	vessel	walls. The	basal
membrane	has	the	capacity	to	increase	its	thickness	by	eight	to	ten	times	before	its	storage
capacity	for	protein	is


 e to ﬁnd Mr. or Ms. Right. It’s
almost a cultural obsession. But accor ding to A Course in
Miracles, the sear ch for the perfect person to “ﬁx” us is one
of our biggest psychic wounds, and one of the ego’s most
powerful delusions. It r epresents a notion that A Course in
Miracles  calls the “special r elationship. ” Although the wor d
“special” nor mally implies something wonderful, fr om a
Course perspective, special means diﬀer ent, ther efore
separate, which is characteristic of ego rather than spirit. A
special r elationship is a r elationship based on fear. ‘God cr eated only one begotten Son’ and He loves all of
us as one. T o Him, no one is diﬀer ent or special because no
one is actually separate fr om anyone else. Since our peace
lies in loving as God loves, we must strive to love everyone. Our desir e to ﬁnd one “special person,” one part of the
Sonship who will complete us, is hurtful because it is
delusional. It means we’r e seeking salvation in separation
rather than in oneness. The only love that completes us is
the love of God, and the love of God is the love of everyone. That doesn’t mean that the for m of our r elationships is the
same with everyone, but it means that we ar e seeking the
same content in every r elationship: a quality of br otherly
love and friendship that goes beyond the changes of for m
and bodies. Just as the ‘Holy Spirit was God’s answer to the
separation, the special r elationship was then the ego’s
answer to the cr eation of the Holy Spirit. ’ A fter the
separation, we began to feel a huge gaping hole within us,
and most of us still feel it. The only antidote for this is the
Atonement, or r eturn to God, because the pain we feel is
actually our own denial of love. The ego, however, tells usdiﬀer ently. It ar gues that the love we need must come fr om
someone else, and that ther e’s one special person out ther e
who can ﬁll up that hole. Since the desir e for that person
actually stems fr om our belief that we’r e separate fr om God,
then the desir e itself symbolizes the separation and the guilt
we feel because of it. Our sear ch then car ries the ener gy of
the separation. It becomes about guilt. This is why so much
anger is of ten ar oused in our closest r elationships. W e’re
projecting onto someone else the rage we feel against
ourselves for cutting oﬀ our own love. Often when we think we ar e “in love” with a person, as A
Course in Miracles  indicates, we’r e actually anything but. The special r elationship is based not on love but on guilt. The special r elationship is the ego’s seductive pull away
from God. It is a major for m of idolatry, or temptation to
think that something other than God can complete us and
give us peace. The ego tells us that ther e is some special
person out ther e who will mak e all the pain go away. We
don’t r eally believe that, of course, but then on the other
hand we r eally do. Our cultur e has br ed the idea into us,
through books, songs, movies, advertising, and mor e
importantly, the conspiracy of other egos. It is the job of the
Holy Spirit to transfor m the ener gy of special love fr om
treachery to holiness. The special r elationship mak es other people—their
behavior, their choices, their opinions of us—too important. It mak es us think we need another person, when in fact we
are complete and whole as we ar e. Special love is a “blind”
love, seeking to heal the wr ong wound. It addr esses the gap
between ourselves and God, which doesn’t actually e xist but
which we think does. By addr essing this gap as r eal, and
displacing its sour ce onto other people, we actually
manufactur e the e xperience we seek to r ectify. Under the Holy Spirit’s guidance, we come together to
share joy. Under the ego’s dir ection, we come together to
share desperation. Negativity, however, cannot r eally be
shared because it is an illusion. “ A special r elationship is a
kind of union fr om which union is e xcluded. ”
A relationship is not meant to be the joining at the hip of
two emotional invalids. The purpose of a r elationship is not
for two incomplete people to become one, but rather for two
complete people to join together for the gr eater glory of
God. The special r elationship is a device by which the ego
separates rather than joins us. Based on a belief in inter nal
emptiness, it is always asking, “What can I get. ”, wher eas
the Holy Spirit asks, “What can I give. ” The ego seeks to
use other people to fulﬁll our needs as we deﬁne them. Certain voices go on endlessly these days about whether or
not “ our needs ar e being met” in a r elationship. But when
we try to use a r elationship to serve our own purposes, we
falter because we ar e reinfor cing our illusion of need. Under
the ego’s guidance we’r e always looking for something, yet
always sabotaging what we’ve found. One of my girlfriends called me one day and said she had
had a date with someone she r eally lik ed. The ne xt week,
she called and said he had br oken a date with her in or der
to go out of town. She didn’t lik e him af ter all. “I won’t tak e
that fr om anyone,” she told me. “I’m r eady for a
relationship. ”
“No you’r e not r eady for a r elationship,” I told her. “Not if
another person isn’t allowed to mak e a mistak e, you’r e not. ”
The ego had told her to r eject the man because she was
ready for a r elationship, but what it was r eally doing was tomake sur e she wouldn’t have one. The ego isn’t looking for
someone to love; it’s looking for someone to attack. Its
dictate in love is “Seek, and do not ﬁnd. ” It looks for a
reﬂection of itself, another mask that hides the face of
Christ. In the special r elationship, I’m afraid to show you the
real truth about myself—my fears, my weaknesses—
because I’m afraid that if you see them, you’ll leave. I’m
assuming you’r e as judgmental as I am. And I’m also not
really jumping up and down wanting to see your weak spots
either because it mak es me nervous to think I’m involved
with someone who has them. The whole setup mitigates
against authenticity and ther efore against r eal gr owth. A
special r elationship perpetuates the self -punishing
masquerade in which we all seek desperately to attract love
through being someone we’r e not. Although we’r e seeking
love, we’r e actually fostering our own self -hatr ed and lack of
self-esteem. What’s our miracle her e. It’s a shif t from thoughts of
specialness to thoughts of holiness. Our mental patter ns in
regard to r elationships ar e so fraught with fear—attack and
defensiveness, guilt and selﬁshness, however pr ettily
disguised—that many times we ar e brought to our knees. As
always, that’s a good place to be. W e pray for God to guide
our thoughts and feelings. ‘Y ou can place any r elationship
under the Holy Spirit’s car e and be sur e that it will not r esult
in pain. ’
7. THE HOL Y RELA TIONSHIP
“The holy r elationship is the old unholy
relationship transfor med and seen anew. ”
If the special r elationship is the ego’s r esponse to the
creation of the Holy Spirit, the holy r elationship is the HolySpirit’s r esponse back. The ‘holy r elationship is the old,
special r elationship transfor med. ’ In the special r elationship,
the ego guides our thinking and we meet in fear, mask to
mask. In the holy r elationship, the Holy Spirit has changed
our minds about the purpose of love and we meet heart to
heart. A Course in Miracles  describes the diﬀer ence between an
unholy and a holy alliance:
“For an unholy r elationship is based on
diﬀer ences, wher e each one thinks the other has
what he has not. They come together, each to
complete himself and r ob the other. They stay
until they think that ther e is nothing lef t to steal,
and then move on. And so they wander


 there. Y ou are in a relationship? Enter the
Now from there. There is  nothing you can ever do or attain that will get you closer to
salvation than it is at this moment. This may be hard to grasp for a mindaccustomed to thinking that everything worthwhile is in the future. Nor
can anything that you ever did or that was done to you in the past prevent
you from  saying  yes to what is  and taking your attention deeply into the
Now. Y ou cannot do this in the future. Y ou do it now or not at all. LOVE/HA TE RELA TIONSHIPS
Unless a nd until you access the consciousness frequency of pre sence, all
relationships, an d particularly intimate relationships, are deepl y flawed
and ultimately dysfunctional. They may see m perfec t for a while, such as
when yo u are “in love,” but invariably that apparent perfec tion gets
disrupted as ar guments, conflicts, dissatisfaction, and emotional or even
physical violence occur with increasing frequency. It seems that most
“love re lationships” become love/hate relationships before long. Love
can then turn into savage attack, feelings of hostility, or complete
withdrawal of af fection at the flick of a switch. This is co nsidered
normal. The relationship then o scillates for a while, a few months or a
few years, between the polaritie s of “love” and hate, and it give s you as
much pl easure as it gives you pain. It is not uncommon for couples to
become addicte d to those cycles. Their drama makes them fe el alive. When a balance  between the po sitive/negative polarities is lost and the
negative, destru ctive cycles occur with increasing frequency and
intensity, which tends to happen  sooner or later, then it will not be long
before the relationship finally collapses. It m ay a ppear th at if you could only eliminate the negative or de structive
cycles, then all would be well and the relationship would flower
beautifully — but alas, this is n ot possible. The polarities are mutually
interdependent. Y ou cannot ha ve one without the other. The positive
already contains  within itself the as yet unmanifested negative. Both are
in fact dif ferent aspects of the same dysfunction. I am speaking here of
what are commonly called romantic relationships — not of true love,
which has no opposite because i t arises from beyond the mind. Love as a
continuous state  is as yet very rare — as rare as conscious human beings. Brief an d elusive glimpses of lo ve, however, are possible whenever there
is a gap in the stream of mind.The negative side of a rela tionship is, of course, more easily
recognizable as dysfunctional than the positive one. And it is also easier
to re cognize the source of negativity in your partner than to see it in
yourself. It can manifest in many forms: possessiveness, jealousy,
control, withdrawal and unspoken resentment, the need to be right,
insensitivity and self-absorption, emotional demands and manipulation,
the ur ge  to ar gue, criticize, judg e, blame, or attack, anger, unconscious
revenge for past pain inflicted by a parent, and rage and physical
violence. On the positive s ide, you are “in  love” with your partner. This is at first a
deeply satisfyin g state. Y ou fe el intensely alive. Y our existence has
suddenly become meaningful because someone needs you, wants you,
and makes you feel special, and you do the same for him or her. When
you are together, you feel whole. The feeling can become so intense that
the rest of the world fades into insignificance. However, you may also have noticed that there is a neediness and a
clinging quality to that intensity. Y ou become addicted to the other
person. He or she acts on you like a drug. Y ou are on a high when the
drug is available, but even the possibility or the thought that h e or she
might no longer be there for y ou can lead to jealousy, possessiveness,
attempts at manipulation through emotional blackmail, blam ing and
accusing — fear of loss. If the o ther person does leave you, this  can give
rise to the most intense hostility or the most profound grief and  despair. In an instant, loving tenderness can turn into a savage attack or dreadful
grief. Where is the love now? Can love change into its oppos ite in an
instant? W as it love in the first place, or just an addictive grasping and
clinging? ADDICTION AND THE SEARCH FOR WHOLENESS
Why should we become addicted to another person? The reason why the romantic love relationship is such an intense and
universally sought-after experience is that it seems to of fer liberation
from a deep-seated state of fear, need, lack, and incompletene ss that ispart of the hum an condition in its unredeemed and unenlightened state. There is a physical as well as a psychological dimension to this state. On the physical level, you are ob viously not whole, nor will you ever be:
Y ou are either a man or a woma n, which is to say, one-half of the whole. On this level, the longing for wholeness — the return to on eness —
manifests as male-female attraction, man’ s need for a woman, woman’ s
need for a man. It is an almost irresistible ur ge for union with the
opposite ener gy polarity. The ro ot of this physical ur ge is a spir itual one:
the long ing for an end to duality, a return to the state of wholeness. Sexual union is the closest you can get to this state on the physical level. This is why it is  the most deeply  satisfying experience the physical realm
can of fer. But sexual union is no more than a fleeting gli mpse of
wholeness, an instant of bliss. A s long as it is unconsciously sought as a
means o f salvat ion, you are seeking the end of duality on the level of
form, w here it cannot be found. Y ou are given a tantalizing gl impse of
heaven, but you are not allowed to dwell there, and find yourself again in
a separate body. On t he psychological level, the sense of lack and incompleten ess is, if
anything, even greater than on  the physical level. As long as you are
identified with the mind, you h ave an externally derived sense of self. That is to say, you get your sense of who you are from things that
ultimately have nothing to do with who you are: your social role,
possessions, external appearance, successes and failures, belief  systems,
and so on. This false, mind-made self, the ego, feels vulnerable, insecure,
and is always seeking new things to identify with to give it a feeling that
it ex ists. But nothing is ever enough to give it lasting fulfillmen t. Its fear
remains; its sense of lack and neediness remains. But then  that special relationship  comes along. It seems to be th e answer
to all the ego’ s problems and to meet all its needs. At least this is how it
appears at first. All the other th ings that you derived your sens e of self
from before now become relativ ely insignificant. Y ou now have a single
focal po int that replaces them all, that gives meaning to your life, and
through which you define your identity: the person you are “in love”
with. Y o u are no longer a disconnected fragment in an uncaring universe,
or so  it seems. Y our world now has a center: the loved one. The fact that
the center is outside you and that, therefore, you still have an externally
derived sense of self does not seem to matter at first. What matte rs is thatthe underlying feelings of incompleteness, of fear, lack, and
unfulfillment so  characteristic of the egoic state are no longer th ere — or
are they? Have they dissolved, or do they continue to exist un derneath
the happy surface reality? If in your relationships you experience both “love” and the opposite of
love — attack, e motional violen ce, and so on — then it is likely that you
are confusing ego attachment and addictive clinging with lo ve. Y ou
cannot l ove you r partner one m oment and attack him or her the next. T rue love has no opposite. If your “love” has an opposite, then it is not
love but a strong  ego-need for a  more complete and deeper sense of self,
a need that the other person temporarily meets. It is the ego’ s substitute
for salvation, and for a short time it almost does feel like salvation. But there comes a point when your partner behaves in ways th at fail to
meet yo ur needs, or rather those of your ego. The feelings of fear, pain,
and lack that are an intrinsic part of egoic consciousness but had been
covered up by the “love relation ship” now resurface. Just as w ith every
other addiction,  you are on a high when the drug is avail able, but
invariably there  comes a time when the drug no longer works for you. When those painful feelings reappear, you feel them even more strongly
than bef ore, and  what is more,  you now


, using the guidance of this chapter, you probably
will be able to interpret the test results. But, you do need a licensed health
professional’ s prescription to have laboratory tests conducted. Moreover, from observations made over many years of counseling
degenerative disease patients, the coauthors know that combining a doctor ’s
interpretation with information offered below will give you an
understanding of what is happening physiologically in your healing body. We offer this caution, however: Suggestions by allopathic, non-Gerson-
educated practitioners for you to take drugs or make food changes may not
be in your best interest and could very well be contraindicated. Explanations and interpretations are provided here to help our readers
feel less intimidated by unfamiliar medical terms, and to acquaint them with
current knowledge about the required laboratory tests in the even t they must
monitor themselves without assistance by any health professio nal. If you
want education about some specific test other than what is furnished here,
we recommend that you query the laboratory conducting the particularexamination for you. It’s your right to know about tissues and other
specimens taken from your own body. THE SERUM  CALCIUM  LABORA TORY TEST
The laboratory test for serum calcium is a measurement of the levels of
calcium in the blood. Knowing  such levels helps a health professional to
interpret the patient’ s physiologi cal status regarding neuromuscu lar activity,
enzyme activity, skeletal development, and blood coagulation. Calcium (Ca+) is a predominantly extracellular ion (a cation) derived
from the calcium absorbed in food through the gastrointestinal tract,
provided sufficient vitamin D is present in the food eaten. Excess quantities
of calcium ions in the blood are excreted in the urine and feces, while
insuf ficient calcium concentrations can move out of the storage areas of
bones and teeth to restore low blood levels. Daily ingestion of 1 gram of
calcium is necessary for normal calcium balance. For Gerson patients, this
should not be given in the form  of supplements. Juices and foods contain
more than adequate amounts of calcium. Serum calcium testing aids in diagnosing arrhythmias, blood-clotting
deficiencies, acid-base imbalance, and disorders of the neuromuscular,
skeletal, and endocrine systems. Normal adult serum calcium levels range
from 8. 9 to 10. 1 mg/dL (atomic absorption is 2. 25 to 2. 75 mmo l/L). Serum
calcium levels for children are higher than for adults. When the level of Ca+ is too high, a condition of hyper calcemia  prevails
indicating the possibility of one or more of the following pathologies:
hyperparathyroidism, Paget’ s disease of the bone, multiple myeloma,
metastatic carci noma, multiple  fractures, and prolonged immobilization. From inadequat e excretion of calcium, also shown by elevated serum
calcium, kidney disease and adrenal insuf ficiency may result. In contrast, low calcium levels (known as hypocalcemia)  may come from
hypoparathyroidism, total parathyroidectomy, or malabsorption. Decreased
serum Ca+ levels may arise from calcium loss in Cushing’ s syndrome,
kidney (renal) failure, acute pancreatitis, and periotonitis. Hypercalcemia may bring on deep bone pain, flank pain from renal
calculi, and muscle hypotonicity. Its beginning symptoms are manifested bynausea, vomitin g, and dehydration, leading to stupor and coma, and may
end in cardiac arrest. Hypocalcemia may produce peripheral numbness and tingling, muscle
twitching, facia l muscle spasm (Chvostek’ s sign), carpop edal spasm
(Trousseau’ s sign), seizures, and arrhythmias. THE SERUM  PHOSPHA TES LABORA TORY TEST
The laboratory test for serum phosphates is a measurement of the blood
levels of phosphates to tell the state of body energy, carbohydrate
metabolism, lipid metabolism, and acid-base balance. Phosphate ion (P+) is
the dominant cellular anion, which is essential for bone formation. Testing
for its blood level aids in the diagnosis of acid-base imbalance  plus renal,
endocrine, skeletal, and calcium disorders. In a normal adult, serum phosphate levels range from 2. 5 to 4. 5 mg/dL
(0. 80 to 1. 40 mmol/L) or from 1. 8 to 2. 6 mEq/L. Children show a higher
range that can rise to 7 mg/dL  (2. 25 mmol/L) during spurts of increased
bone growth. Phosphates are absorbed through the intestines from dietary sources in
the presence of vitamin D. Excess quantities of them are excreted through
the kidneys, which act as the regulating mechanism. Because calcium and
phospate interact in a reciprocal relationship, urinary excretion of
phosphates incre ases or decreases in inverse proportion to serum calcium
levels. Abnormally high concentrations of phosphates in the blood
(hyperphosphatemia),  which can come from drinking an overabundance of
carbonated beverages, sets up a pathological process of bone loss, tooth
demineralization, poor healing of fractures, hypopara thyroidism,
acromegaly, diabetic acidosis, high intestinal obstruction, and renal failure. Depressed phosp hate levels in the blood (hypophosphatemia)  may result
from malnutrition, malabsorption syndromes, hyperparathyroidism, renal
tubular acidosis, or treatment of diabetic acidosis. In children, such
hypophosphatemia can suppress normal growth. THE SERUM  SODIUM  LABORA TORY TESTThe laboratory test for serum sodium is a measurement of the blood
levels of sodium to determine body water distribution, osmotic  pressure of
extracellular fluid, neuromuscu lar function, and acid-base balance. The
sodium ion (Na+) is the major extracelullar cation, and it influences both
chloride and potassium blood levels. Sodium is absorbed by the intestines and is excreted primarily by the
kidneys; a small amount is lost through the skin by sweating. This mineral
aids the kidneys in regulating body water, for decreased Na+ promotes
water excretion and an increased level promotes water retention (edema). Testing for Na+ aids in evaluat ing fluid electrolytes, acid-base balance,
and certain disorders of the kidneys, adrenals, and neuromuscular system. The sodium blood test also determines the effects of drug therapy such as
diuretics on the body. For an adult, normally serum sodium levels range
from 135 to 145 mEq/L (mmol/L). For Gerson patients, a level of 127 is
still acceptable. Sodium imbalan ce comes from either a change in water volume intake or
variation in how much sodium gets consumed. Elevated serum sodium
levels (hypernatr emia)  may be caused by inadequate water intake, diabetes
insipidus, impa ired renal function, prolonged hyperventilation, severe
vomiting, or severe diarrhea. Sodium retention also comes from consuming
excessive salt. The signs and symptoms of hypernatremia are thirst,
restlessness, dry mouth, sticky mucous membranes, flushed skin, oliguria,
diminished reflexes, hypertension, dyspnea, and edema. Ingesting too little sodium mine ral for serum Na+ (hyponatr emia)  is rare
and doesn’t even happen on the low-sodium dietary program encouraged by
the Gers on Ther apy. There is always some sodium coming from food. Still,
hyponatremia can occur, and its indications appear as apprehension,
lassitude, headache, decreased skin turgor, abdominal cramps, tremors, or
convulsions. It can come on from profuse sweating, gastrointestinal
suctioning, diuretic therapy, diarrhea, vomiting, adrenal insufficiency,
burns, and chronic renal insuf ficiency with acidosis. If you do have testing
for serum sodium performed, make sure to get a urine sodium
determination simultaneously. THE SERUM  POTASSIUM  LABORA TORY TESTThe laboratory test for serum potassium, a quantitative analysis, is the
measurement of blood potassium for regulation of homeostasis, osmotic
equilibrium, muscle activity, enzyme activity, acid-base balance, and kidney
function. Potassium (K+) is the body’ s major intracellular ion (a cation);
small amounts of it are also found in the extracellular fluid. Since the kidneys excrete nearly all the ingested potassium, a dietary
intake of at least 40 mEq/day (mmol/d) is essential. A normal diet usually
includes 60 to 100 mEq/day of this mineral. In the blood, norm al K+ levels
range from 3. 8 to 5. 5 mEq/liter (mmol/L). Vital to maintain ing electrical conduction within the cardiac and skeletal
muscles, K+ is affected by variations in the secretion of adrenal steroid
hormones and by fluctuations in pH, serum glucose levels, and serum
sodium levels. A reciprocal relationship exists between K+ and Na+; the
substantial intak e of one causes a corresponding decrease in the other. Although the body readily conserves sodium, potassium deficiency may


 nce at the time. The fact that they both justlanded in front of me like feathers falling into my lap made me
underestimate their importance. I couldn’ t imagine that something that easy
could be that important. To the ego, struggle is the generator of
significance. To the spirit, effortless accomplishment is simply a by-product
of right living. It took me a while to notice that flowers don’t struggle to
blossom. I had been taught by the world not to expect miracles; therefore I didn’ t
see them even though they were right in front of me. I had not yet realized
that “out of the blue” means out of the field of quantum possibility. Once when my daughter was a little girl, we were watching a video of
Cinder ella. In the scene where the wicke d stepmother (the ego) and her
awful daughters (the committee  of ugly thoughts in your head that tell you
how awful you are all the time) have left Cinderella (your  innocence)
behind to go to the ball, Cinderella falls to the ground weeping. Then the Fairy Godmother (the Holy Spirit) appears! So guess what
happens then? In the video we were watching, Cinderella said to the Fairy
Godmother, “Oh, Fairy Godmot her, I thought you’d never get here!”—and
the Fairy Godmother responded, “Oh that’s not true, dear, or I couldn’ t have
come!!”
Read that one again. So if Cinderella hadn’ t conside red the possibility that she existed, the
Fairy Godmothe r would still have been there, but Cinder ella would not
have seen her. We must at least be open  to the possibility of infinite
possibility, or no matter how many miracles occur the ego will be
successful at nullifying their existence. That’ s why faith means faith in that
which is yet unseen. Given that Cind erella had no dress to wear, no carriage to take her, and
no horse s to draw the carriage,  there was obviously no way that girl was
going to the ball. The Fairy Godmother could not have arrived had Cinderella been a
different kind of girl. In order for the mean-spirited will of the wicked
stepmother to be countermanded—in order for another way to be paved by
which Cinderell a could get to the ball—it was necessary for Cinderella’ s
consciousness to be receptive to miracles. If she had starting screaming
about her stepmother and stepsisters, “I hate those f—— bitches!” then the
Fairy Godmother could not have come. Her appearance was predicated on
two things: (1) Cinderella’ s faith that it was possible, and (2) Cinderella’ sinnocent heart, which allowed her to feel her grief but not projec t it outward
as an attack on those she perceived as having caused it. Continuing with the story, it’s instructive to see what happened next. The Fairy Godmother, like Merl in and other magicians, has a wand just
as Moses had a rod. The wand and rod symbolize straight and disciplined
mental adherence to spiritual truth. They symbolize the conviction from
which miracles arise. The Fairy Godm other didn’ t call for an Uber to take Cinderella to the
ball, nor did she call Neiman Marcus for the perfect dress. She didn’ t change Cinderella’ s circumstances; she transformed the ones
that already existed. Her wand touched a pumpkin and surroun ded it with
light; that turned  it into a coach. Her wand touched the mice and surrounded
them with light; that turned them  into coachmen. She touched Cinderella’ s
rags and surrounded them with light; that turned them into a ball gown. The
Fairy Godmother is that which reinterprets everything, and everything
miraculously transforms. Throwing her wand in the direction of something,
she simply “saw it in a new light.”
The Fairy Godmother retreats into the ethers when unneeded. But the
ethers are within your mind and when you need her, she is there. Cinderella is who you really are, and when you’re clear about that, the
wicked stepmother loses her power over you. She can keep  that stupid
house she lives in; it’s not your real home anyway. You’re moving into the
castle with the prince, and you know who that is. The world as we know it will teach our children things they’re going to
have to spend years learning how to forget. Fairy tales are preparatory
learning of a different kind. They are a way to both teach our children and
help them retain an understand ing of the miraculous world. A pumpkin
turns into a coach, then water turns into wine, then loaves and fishes
multiply. It’s all the same thing. OceanofPDF.comThe Meaning of Now
Time is a learnin g device. It’s a screen onto which we see our thoughts
projected. It’s actually an illusion of consciousness, real within the three-
dimensional world but not within the ultimate reality of spirit. In the words
of Albert Einstein, “Time and space are illusions of consciousness, albeit
persistent ones.”
While there are three categories of time—past, present, and future—
only one is ever really happeni ng at all. Past and future exist only in the
mind. The only place where God’ s time—that is, eternity—intersects linear
time is in the present. The present moment is our point of power. It is the link with eternal
reality, from which new beginni ngs are always possible. That is the miracle,
and the meaning, and the power of now. A presen t moment untarnished by loveless memories from the past is
called in the Course  the Holy Instan t. We are born again in any moment
when we don’t bring the past with us. The reason the image of the Christ is
a newborn child is because he has no past. A traditional model of psychotherapy is obsessed with exploring the
past. A spiritual model of psychotherapy sees no point in doing so. For the
past exists only in our minds, and in a very real way didn’ t even happen the
way we think it did. The brain picks and chooses from a myriad of
memories the way the eye picks and chooses from a myriad of visual
stimuli. The ego’s propensity for obsession with both past and future is a
characteristically sly way of obstructing our vision. The most powerful
thing we can do with the past is to put it in the hands of God. The role of the
Holy Spirit, the gift of the mystic Jesus, is that he will change our mind
about it for us. Is looking at the past a part of our healing? Sometimes, yes. But only so we can atone for our mistakes and for give others for theirs.The ego is like a set of blinders: looking at guilt, focusing on past or
future, it shields us from a visio n of the miraculous. We do it all the time. Constantly looki ng at the past, dwelling on where we or others got it wrong,
is not the way to heal. We don’t get rid of darkness by hitting it with a
baseball bat, but by turning on the light. We don’t spiritually transform by
destroying our demons; we transform by giving birth to the angel that we
are. In the presence of light, darkness disappears. This isn’t a spiritual
bypass; it’ s spiritual alchemy. The Holy Spirit  dwells in a realm of timelessness but operates in time. He is that which mediates between your spiritual and your material selves,
building a bridge between the two. He sees who you really are, and He also
sees who you are within the world. It is His job to help the two become one,
as they are in Jesus. Jesus is the mind in which only love is real. All that was real in the past
was the love you gave and the love you received; everything else was mere
illusion of consciousness. There is no need to bring anythi ng into the
present from the past except that love. All else is our proverbial “baggage.”
In giving your past to Jesus, you’re asking that he change your mind
about it for you. You’re asking that he dissolve any memories that make
lovelessness real in your perceptions today, thus freeing you from their
effects. In forgiving both yourself and others from the sins—that is,
mistakes—of the past, you are free to begin again. The universe is always
ready to start over when you are. If my mind is obsessed with the past while in the present, I block future
opportunities. They’re there, but I won’ t see them. Dragging the past into
the present, we bring shadow figures that cloud our eyes, obstructing the
arrival of relationships and circumstances that could create a new
beginning. Bringing the past into the present, I’m programming the future to be just
like the past. Then the ego gets to say, “See, I told you. Nothing ever
changes.”
The Holy Instant interrupts linear time, giving us in any moment the
miraculous opportunity for new beginnings. It is a kind of cosmic reset in
which any effects from the past except love are nullified, since only love
exists. In that moment, releasing our attachment to the past and
surrendering the future into the hands of God, we heal both. In an instant
we can release all thoughts


 Prayer is the soul’s sincere desire. Your  desire is your
prayer. It comes out of your deepest needs and it reveals the  things
you want in life. Blessed are they that hunger and thirst after
righteousness: for they shall be filled. That is really prayer, life’s
 72  hunger and thirst for peace, harmony, health, joy, and all the other
blessings of life. • The passing-over technique for impregnating the subconscious
This consists essentially in inducing the subconscious mind to ta ke
over your request as handed it by the conscious mind. This passing
over is best accomplished in the reverie-like state. Kn ow that in your
deeper mind are Infinite Intelligence and In-finite Power. Ju st calmly
think over what you want; see it com-ing into fuller fruition from  this
moment forward. Be like the little girl who had a very bad coug h and
a sore throat. She de-clared firmly and repeatedly, “It is  passing away
now. It is pass-ing away now. ” It passed away in about an hour. Use
this tech-nique with complete simplicity and naïveté. • Your subconscious will accept your blueprint
If you were building a new home for yourself and family, you know
that- you would be intensely interested in regard to the bluepr int for
your home; you would see to it that the builders conformed to the
blueprint. You would watch the material and select only the best
wood, steel, in fact, the best of everything. What about your mental
home and your mental blueprint for happiness and abundance. All
your experiences and everything that enters into your life depend up on
the nature of the mental building blocks, which you use in the
construction of your mental home. If your blueprint is full of mental patterns of fear, worry, anxiety, or
lack, and if you are despondent, doubtful, and cyni-cal, then the
texture of the mental material you are weaving into your mind will
come forth as more toil, care, tension, anxiety, and limitation of a ll
kinds. The most fundamental and the most far-reaching activity in life  is
that which you build into your mentality every waking hour. Your
word is silent and invisible; nevertheless, it is real. You are building your mental home all the time, and your thought
and mental imagery represent your blueprint. Hour by hour, moment
 73  by moment, you can build radiant health, success, and happines s by
the thoughts you think, the ideas which you harbor, the beliefs th at
you accept, and the scenes that you re-hearse in the hidden studio of
your mind. This stately mansion, upon the construction of which y ou
are perpetually engaged, is your personality, your identity in t his
plane, your whole life story on this earth. Get a new blueprint; build silently by realizing peace, h ar-mony,
joy, and good will in the present moment. By dwelling upon these
things and claiming them, your subconscious will accept your
blueprint and bring all these things to pass. By their fruits ye shall
know them. • The science and art of true prayer
The term “science” means knowledge, which is co-ordi-nated,
arranged, and systematized. Let us think of the science and a rt of true
prayer as it deals with the fundamental principles of life and the
techniques and processes by which they can be demonstrated in your
life, as well as in the life of every human being when he appl ies them
faithfully. The art is your technique or process, and the sci ence behind
it is the definite response of creative mind to your mental picture or
thought. Ask, and it shall be given you; seek, and ye shall find; knock, and  it
shall be opened unto you. MATTHEW 7:7. Here you are told you shall receive that for which you ask. It shall
be opened to you when you knock, and you shall find that for which
you are searching. This teaching implies the definiteness of  mental
and spiritual laws. There is always a direct response from  the Infinite
Intelligence of your subconscious mind to your conscious thinking. If
you ask for bread, you will not receive a stone. You must ask
believing, if you are to receive. Your mind moves from the thought to
the thing. Unless there is first an image in the mind, it cannot move,
for there would be nothing for it to move toward. Your prayer, which is your men-tal act must be accepted as an
image in your mind before the power from your subconscious will
 74  play upon it and make it productive. You must reach a point of
acceptance in your mind, an unqualified and undisputed state of
agreement. This contemplation should be accompanied by a feeling of joy a nd
restfulness in foreseeing the certain accomplishment of your de sire. The sound basis for the art and science of true prayer is your
knowledge and complete confidence that the movement of your
conscious mind will gain a definite response from your subconsciou s
mind, which is one with boundless wis-dom and infinite power. By
following this procedure, your pray-ers will be answered. • The visualization technique
The easiest and most obvious way to formulate an idea is to
visualize it, to see it in your mind’s eye as vividly as if  it were alive. You can see with the naked eye only what already exists in the
external world; in a similar way, that which you can visualize in your
mind’s eye already exists in the invisible realms of your mi nd. Any
picture, which you have in your mind, is the substance of things hoped
for and the evidence of things not seen. What you form in your
imagination is as real as any part of your body. The idea and the
thought are real and will one day appear in your objective world if you
are faithful to your mental image. This process of thinking forms impressions in your mind; these
impressions in turn become manifested as facts and ex-peri ences in
your life. The builder visualizes the type of build-ing he wants; he s ees it as
he desires it to be completed. His imagery and thought-process es
become a plastic mold from which the building will emerge—a
beautiful or an ugly one, a skyscraper or a very low one. His ment al
imagery is projected as it is drawn on paper. Eventually, the contractor
and his  work-ers gather the essential materials, and the b uilding
progresses until it stands finished, conforming perfectly to the mental
pat-terns of the architect. 75  I use the visualization technique prior to speaking from the
platform. I quiet the wheels of my mind in order that I may pres ent to
the subconscious mind my images of thought. Then, I picture the
entire auditorium and the seats filled with men and women, and each
one of them illumined and inspired by the in-finite healing presence
within each one. I see them as radiant, happy, and free. Having first built up the idea in my imagination, I quietly sustain it
there as a mental picture while I imagine I hear men and wome n
saying, “I am healed,” “I feel wonderful,” “I’ve had an instanta neous
healing,” “I’m transformed. ” I keep this up for about ten minute s or
more, knowing and feeling that each per-son’s mind and body are
saturated with love, wholeness, beauty, and perfection. My aw areness
grows to the point where in my mind I can actually hear the voic es of
the multitude proclaim-ing their health and happiness; then I rele ase
the whole picture and go onto the platform. Almost every Sunday
some people stop and say that their prayers were answered. • Mental movie method
The Chinese say, “A picture is worth a thousand words. ” Willia m
James, the father of American psychology, stressed the fact th at the
subconscious mind will bring to pass any pic-ture held in the mind and
backed by faith. Act as though I am, and I will be. A number of years ago I was in the Middle West lecturing in se veral
states, and I desired to have a permanent location in the general  area
from which I could serve those who desired help. I traveled far, but
the desire did not leave my mind. One evening, while in a hotel i n
Spokane, Washington, I relaxed completely on a couch, immobilized
my attention, and in a quiet, passive manner imagined that I w as
talking to a large audience, saying in effect, “I am glad t o be here; I
have prayed for the ideal opportunity. ” I saw in my mind’s ey e the
imaginary audience, and I felt the reality of it all. I playe d the role of
the actor, dramatized this mental movie, and felt satisfied that this
picture was being conveyed to my subconscious mind, which would
bring it to pass in its own way. The next morning, on awakening, I  felt
 76  a great sense of peace and satisfaction, and in a few days ’ time I
received a telegram asking me to take over an organization in the
Midwest, which I did, and I enjoyed it immensely for several years. The method outlined here appeals to many who have de-scribed it as
“the mental movie method. ” I have received nu