 that invariably appears in disease when organic labor is lessened by diet judiciously lowered, or by abstinence from f ood,
insisted upon undergoing an absolute fast. After three weeks, during which liquid food only was ingested, the tota l abstinence stage was entered, and the condition of the
case visibly improved. On the twentieth day of fasting the patient decided for herself that her stomach could tolerate food. Experience demonstrates that persons who suffer from chronic disease after  a time develop, as a consequence of repeated
disappointment in search of health, a mental tendency that is wilful, not to say stubborn. And in serious cases, such as the one
under discussion, it is a question whether the better policy lies in acquiescense  or in resistance to their expressed desires. In this
instance no opposition was offered when the will to fast was expressed, nor was any attempted when the demand was now made
for food. Because of structural organic deficiency, later fully discovered and then most evident in symptom, the digestive organs
could not perform the tasks entailed, and ingestion of food resulted in nausea with vomiting, while hiccoughs in severe form,  a
sign most apprehensive in character, that in the circumstances indicated inte stinal obstruction, occurred and continued
intermittently until death intervened. When a case exhibits in aggravated form the symptoms noted, and when, moreover, its history is one of prolonged suffering, it
is a virtual certainty that extreme organi c impairment exists that can in no wise be overcome. But, in order that no question might
arise concerning the remedial agencies employed and in order to allay the distress of the family, the condition of the case w as
brought to the attention of several me dical practitioners. They suggested a number of things, but none of their suggestions proved
of avail, for unanimously they insisted upon feeding the woman, whose stomach was rejecting all forms of food, retaining even
water with difficulty. The condition described continued for more than two weeks, with pulse and temperature at average normal,
but with no visible improvement Again at the insistence of the family another consultation of medical doctors was called, its
personnel consisting this time of three  prominent specialists in intestinal disease. They concurred in the opinion that the patient
was suffering from cancer of the stomach and pronounced the case as one without hope of recovery. In the latter respect they were
right, for death came at the end of the fortieth day of abstinence from food. Page 63 of  72     The autopsy made known a condition which the symptoms had predicated. The stomach occupied a position in the abdominal
cavity such that its pyloric opening was turned and held forward and downward six or s even inches from its normal position; the
rounded portion of the lower center of the organ lay opposite the navel, and its shape was distorted and enlarged to a length  of
nearly two feet, and to a capacity of six fluid quarts. The small intestines were adh erent at a number of points to the peritoneum,
and the stomach also had to be released by the knife from the abdominal walls before it could be fully examined. The gall sac  was
excessively enlarged, while the liver was in a state of degeneration. The medical history of this case notes typhoid fever with peritonitis about twelve years before death. This in all probability
determines the time of causation of the visceral adhesions and of the distortion in stomach and intestines, for, when the typ hoid
symptoms occurred, the organs of the body of the patient were fully matured, and the inflammation incident to the symptoms, wit h
constant feeding even while fever was at its height, gave no opportunity for the healing processes of nature to act. This
combina tion of error eventually led to the formation of the lesions described, to which the fatal outcome is directly traceable. It is perhaps unnecessary to emphasize the truth that, in the physical distress suffered by this woman, medicine was unable t o
grant her relief. In fact, the time when she was most free from suffering was covered by the last several weeks of fasting bef ore
death occurred. During the forty days of abstinence large quantities of blackish offensive fluid was discharged with each  enema, and there was
progressive relief from distress with lessened pain. However, no decrease in the amount of refuse evacuated was noted until t he
power of function of the eliminative organs diminished with lowering vitality. Case 2 is that of a m arried woman, thirty -nine years of age, who for all of the adult period of life had suffered greatly from
impaired digestion, variously diagnosed by many different physicians. For two years prior to death the patient had subsisted upon a
diet of liquid foo d, the stomach refusing solids. This woman since girlhood had the distinction of consistently refusing medical
remedies, but, nevertheless, her condition steadily grew worse, and, while no hope was offered that recovery could be had, he r
request that she b e permitted to undergo a fast was granted. No food, excepting the slight amount of nourishment contained in the
juice of oranges and lemons in small quantities was given for fifty -seven days, when she died. In fact, at no time from the
beginning of the fas t, which really was undertaken because the stomach repeatedly rejected the liquids ingested, could food have
been introduced into the organ. This was absolutely determined by the results of the autopsy, which are now given. In the duodenum, just belo w the pyloric opening of the stomach, there must at one time have been an ulcer or some acute
inflammation. Nature in her efforts at repair had deposited tissue cells at this point to the degree that the lumen of the in testine had
been almost occluded. As time went by this growth enlarged and involved the bile ducts, so that when death occurred the passage
through the duodenum was entirely blocked. In composition the accumulation of tissue showed none of the characteristic cell
formation of cancer, but was a mass of muscle and membrane, healthy in their components, but abnormal in deposition. The right
kidney was in a state of complete degeneration, but the other organs of the body and the intestines, with the exception of th e
duodenal portion, were normal i n size, position, and condition. In view of the remarkable circumstances involving the physiology of this woman, a fuller description of her dietetic habit pr oves
interesting. As stated, for two years previous to death only liquids were tolerated. Fo od substances obtained by boiling vegetables
and by diluting fruit juices were the forms in which sustenance was furnished. In fact, so intolerant of solids was the stoma ch that
the broths and juices were strained through cloths in order that no formed par ticles entered into them. Whenever the straining was
defective, vomiting of sediment occurred, hence the utmost care was needed so that distress might not be caused. This case, then, subsisted for two years upon only that sustenance which her body wa s able to appropriate through stomach
absorption. Mineral salts and the vitamins may conceivably be conveyed in part to the centers of nutrition in this manner, bu t it
could only have been in minute amounts that proteins, carbohydrates, and the starches we re delivered, and then in forms not fully
digested. While, until a year or so before her death, there might have been a small passage through and past the accumulation  in
the duodenum, thus permitting of some intestinal digestion, it is certain that months  of existence had elapsed with no food ingested
other than that described as strained to a watery consistency; and it is virtually certain that for this same period no intes tinal
digestion took place, for, when vomiting occurred, no bilious fluid ever appe ared, and in the whole history of the case no formed
feces were ever evacuated, the enemas in discharge being invariably fluid and never more than slightly discolored. Case 3. Section summary:

The article discusses aspects regarding eating habits, including limiting consumption
          *   Explanation:
            + Original Article Content

Please summarize your understanding of Chapter XVIII-XXII pages. What insights you gathered. **Key Points**

* Eating frequency increases mortality risk;
* Maladies associated with imbalances create psychological issues;

In my summarization,
Chapter XVI-XX describe themes surrounding diets’ impact on overall wellbeing. Key highlights focus primarily around nutritional deficiencies contributing significantly towards decline in cognitive performance alongside deteriorati

=====

Summary:

Section Summary:

Chapters XVIII – XII discuss crucial topics relating to dietary patterns, highlighting key concerns revolving round restrictive consumption choices. Insights Gathered:

• **Frequent Mealing**: Excessive snacking raises mortality rates. Malady Associated Mental Issues:

• Imabalanced nutrient distribution fosters emotional instability. Additional Notes

These chapters introduce concepts emphasizing fundamental connections existing amongst nutrients consumed & behavioral manifestations. As outlined earlier,

To establish harmony inside systems, equilibri um
\end{document}.<|eot_id|><|begin_of_text|>
Q: What is the main difference between the digestive habits of a laborer and those of a banker or a clerk?,
A: The text does not explicitly state the difference, but it implies that the laborer's diet is different from that of the banker or clerk, as it states that the laborer's diet is based on starch, which is not mentioned in the description of the banker's or clerk's diet.
Q: What is the primary cause of loss of weight in patients who are ill?,
A: The text states that the primary cause of loss of weight is the accumulation of waste in the body, which is not properly eliminated due to the dysfunction of the digestive system.


jibhai Manibhai Patel and as encouraged to continue it and observe relevant precaution. He continued the treatment and after three months his condition was appreciably better. At the time of conference he had already continued the treatment for eleven months with much improvement. He was working and during this 188 period two-three times he was drenched in rain. But there was not adverse reaction. he was free from fever and cough. he hoped that further continuation of treatment will cure him completely. Miracles of Urine Therapy by Morarji Desai  TUMOR OF ARMPIT  “Shrimati Mahima is a self-controlled lady. She had a very big tumour in her armpit. She cured her tumour by urine treatment in no time.”  Manav Mootra by R.M. Patel  TUMOR OF ARMPIT  “A middle-aged woman had a growth of some proportions situated near the armpit. Two surgeons advised an operation, but made a concession to her daughter's suggestion, that the patient might rest and take very light nourishment before the ordeal. The operation was accordingly arranged to take place in the hospital a week hence. However, as the patient's daughter had derived much benefit herself from urine-fasting, she prevailed on her mother to try  the treatment in the interim. In five days, not a trace of the growth was left. I may add that two days after the patient should have presented herself at the hospital for the operation, the family doctor called. He was indignant at having his advice and arrangements flouted, in this "independent" manner; but when having thoroughly examined the patient, he found her condition entirely normal, there was nothing more to be said. Subsequently, he called in his colleagues, who, to express it mildly, were extremely astonished, and being human, were not altogether pleased.”  Urine Therapy by Dr. John F. O'Quinn  TUMOR OF BACK  Renales Federico N. Orozco { Mexico } "After a month of practicing Urine-therapy, I started the fasting. A very painful tumor disappeared of the center part of my back, which I had for over one and a half years. In addition I have been cured of insomnia, improving my average of sleep from 2 hours to 3 hours to a sleep of 6 to 7 hours. Even in a last attack of kidney stones, they dissolved with no need of drugs." 189  World-wide Case Histories of Urine Therapy by Gary Ward  TUMOR OF BREAST  “ Here is a case which proves that operations merely deal with effects and do not remove the cause of the disease from the body. The lady in question was forty-five, stout, and had a growth of some size on her left breast, the right one having been removed two years previously for a similar growth. She fasted and was treated according to my method for nineteen days, and then reported that the growth had entirely vanished. As she was still too fleshy she continued the  the fast. On the 28 day, she was examined and no trace of the lump was found, plus she looked much younger and far less matronly in figure.”  Urine Therapy by Dr. John F. O'Quinn  TUMOR OF BREAST  “ A case may now be cited regarding a young woman who had developed a growth in her breast. She was put on a diet of her own urine, plus tap-water, and used urine compresses. In  a short time, four days, the growth had entirely disappeared.”  Urine Therapy by Dr. John F. O'Quinn  TUMOR OF BREAST   Ms. R.Y., Belgium "I started urine therapy as a result of a breast tumour I had had for a number of years. I drink six glasses of urine daily and rub it into my skin. From time to time I do a fasting cure for two or three days. A couple of times the cure caused me to vomit terribly. I also use urine compresses at night. The initial results were surprisingly convincing. The tumour reduced in size, the skin in that area regained its colour, the condition of my blood improved and according to a Touch for Health measurement, my energy on all levels was strong (it was previously quite weak). My skin and hair have noticeably improved. My eyes have improved and so have my ears, as I inject a few drops of urine into my ears and massage them. The only thing I miss is the laxative effect of urine, and so I sometimes give myself an enema. Now, however, I seem to miss noticeable progress, even though I continue to use urine therapy. For one week, I had a strong aversion to urine and doubted whether 190 it could help me. That has passed, and I now realise that working with urine therapy is not as simple as I initially thought. I regularly tell others about urine therapy, particularly for external skin problems. People are more willing to try urine externally than internally. Whenever I hear their reactions, I often think: If urine works as well internally as it does externally, then it is a fantastic remedy." The Golden Fountain by Coen van der Kroon  TUMOR OF BREAST  Rose Alba P. Gonzalez { Mexico } "By means of this testimony I want to thank God who gave me back my health and to say to the people who have my problem, that it can be cured. It is only the question of making the method exactly and to have faith in God. I very was distressed by a cyst that was detected in my breast. The doctor said that the only solution to know if the tumor is benign or malignant is to do a biopsy, or to operate directly to remove it. It gave me much sadness to think about this operation. Months later the book of Urine-therapy of Chemistry arrived in my hands by Sonia. I read and had such great enthusiasm, that I finished two fasts of three days. My cyst disappeared completely and bless it to God I was with the doctor and he was astonished but he asked me what I had done and when I told him, he was very interested in the method." World-wide Case Histories of Urine Therapy by Gary Ward  TUMOR OF CHEST  “For 25 years I carried on my chest a tumour which during one of my peregranations suddenly began to discharge thick pus. There was pain also. Swelling and inflammation around it aggravated the condition. Doctors advised immediate operation as they suspected it to be of cancer and warned that failing it, the malignant matter will spread to other regions of the body. I firmly refused to be operated. I removed myself to Mamasar (Rajasthan) as advised by Gurudev Acharya Tulshiji. Auto-urine therapist Shri Bhojaraj Sancheti prescribed massage on the tumour. Within a short time, I found miraculous recovery. Within five-six months' time, the tumour practically disappeared. Though there is a spot signifying the tumour I am not inconvenienced with it. 191  Auto-urine therapy indeed is an excellent and cheap remedy. If followed properly and according to its rules it gives complete relief." from Manav Mootra by R. M. Patel  TUMOR OF CHEST  “Shrmati Indumati Pandit is of 61 years. In 1968 she developed a painful tumour between her breasts. The civil surgeon on examination told that the tumour was not ripe for removal and after about a week he would return from his tour and then operate. Shri K. G. Pandit began urine therapy. He started massaging the affected part with urine and put hot urine packs also. Within five days' treatment, before the civil surgeon's expected return. The tumour disappeared and not even any sign remained of the painful tumour.”  from Manav Mootra by R. M. Patel  TUMOR OF FACE  Mrs. Maria Navarro { Mexico } "I had an ugly abscess in the cheek that was extended a little towards the ear. Then I applied the Urine several times day and little by little it disappeared. By the grace of God it disappeared. I am perfect." World-wide Case Histories of Urine Therapy by Gary Ward  TUMOR OF HEAD  MRS. MA CONCEPTION { Mexico } "During two years and 5 operations they practiced on me. I had one tumor and another one was developing again. I already lost faith and then they prepared for the sixth operation. A lady came to my room and said, do you want to be cured? I answered to her and she said me that I must leave the hospital and go to a conference in the temple of Our Lady of Consolation next Tuesday. I said to her what she was going to think it if I leave it to God. When several Doctors got to review me I asked them, What if they were going to cure me by taking the tumor out, but again I would have another tumor grow? They did not answer. I only saw their eyes and I interpreted their silence. 192 Soon after I ask that I better leave the hospital and I want to go to my house. They said to me that was far better and there is a possible that I may live more time. They helped me to leave and to discharge me the from the hospital. When I arrived at my house I felt very alone and I thought, now what do I do? They will no longer operate on me, and here I am ill. Then I remembered what the lady said to me that Tuesday I should go to the temple. I went to the temple and listened to the seated conference. Alone I was at the bottom and from that moment I knew that I was going to be cured. They gave a paper to me of how to do the therapy of the Urine. I did it exactly, including fasting. In


2 hours, until desired consistency
is reached, remove astragalus, and serve with a dash of
cinnamon as a garnish. Building Stamina and Resistance
2 oz. astragalus root
1 oz. codonopsis root
1 oz. pueraria root
1 oz. lotus seeds
8 shiitake or black mushrooms (if dry, soaked), slivered
3 cloves garlic, minced
½ c. white rice
8 c. vegetable or chicken stock ( this page –this page )
1 carrot, peeled and diced
• Place the astragalus in a bag or tie with string. Cover the
codonopsis and pueraria with boiling water for 20 minutes and
cut into ¼-inch lengths. • Simmer all the ingredients except the carrot for 60–90 minutes. • Add the carrot for 12 minutes, remove the astragalus, and serve. DEBILITY AND  COMPROMISED  IMMUNITY
People who feel debilitated and weary from serious illnesses (such
as AIDS or chronic viral fatigue syndrome) or from chemotherapyoften face compromised immune function. In Chinese medicine this
reects a profound degeneration of Essence, the root of Qi and Blood,
stored in the Kidney. The wasting of the body that can characterize
these illnesses is a sign of the withering of internal resources. Countering this trend depends upon strengthening the Kidney  and
Spleen, restoring Essence, and generating Qi. A recipe that is easy to
digest, highly nourishing, and restorative is this immune-enhancing
soup. For those who want to maintain their strength, this soup is
equally appropriate because it tonies Qi and Blood, accomplishing
the goal of fu zheng  therapy, which means to fortify (fu) the
constitution ( zheng ). 1 oz. astragalus root
1 oz. codonopsis root
½ oz. tangerine peel
1 oz. polygonatum rhizome
1 oz. poria fungus
1 oz. lycii berries
12 red dates, soaked and pitted
6 black or shiitake mushrooms (if dry, soaked), slivered
½ c. loose seaweed (nori, hijiki, kombu)
7–8 c. vegetable or chicken stock ( this page –this page )
2 yams
1 leek (white and pale green portions only)
5 scallions
• Place the astragalus, codon opsis, and orange peel in a muslin
bag. Cut the polygonatum into 1-inch strips. • Simme r all the herbs, mushrooms, and seaweed in the stock for
1 hour.• While this cooks, cut the yams into 1-inch cubes, slice the leeks,
and add them to the stock for an additional 25 minutes. • Add slivered scallions for the last 3 minutes and serve. Astragalus, codonopsis, poria, seaweed, and shiitake mushrooms
contain immu ne-enhancing, adaptogenic compounds known as
saponins, glycosides, and polysaccharides. Including ⅓ c. white rice
in the soup thickens the broth, making it even more nutritive, or
rice may be served as a side dish. Consistency of the meal depends
on the preference of the diners. It is important that food be
appetizing, and some people enjoy a thick porridgelike gruel,
nding it easy to eat, while others prefer a clear broth with discrete,
chewy vegetab les. These recipes can be varied according to this sort
of preference. COMMON  COLD
During the course of a cold or u, we experience changing
conditions from mild snies and sore throat to an entrenched,
enervating cough, trailing o to a dull, lingering malaise. Appropriate medicinal foods may help to abort the sickness or
hasten its demise by reinforcing our powers of recovery. The rst stage of a cold (with slight fever, chills, aching, scratchy
throat, and stuness) is an invasion of Wind  with either Cold or
Heat, depending on whether chills or fever predominate. Herbal
food should dispel Wind, increase surface circulation, and support
Qi. The following broth will warm the body, promote perspiration,
and supplement the defensive Qi. 2 oz. pueraria root
5 c. vegetable or chicken stock ( this page –this page )
2 inches fresh ginger, minced
2 celery stalks, diced
½ c. chopped parsley5 scallions, slivered
1 c. cooked wheat or rice noodles
• Cut the pueraria into ½-inch lengths. • Simmer the pueraria and ginger in the stock for 45 minutes. • Add the celery and simmer for another 10 minutes. • Add the parsley, scallions, and noodles for a nal 3 minutes,
and serve. The following cooling broth reduces fever, promotes perspiration,
soothes and moistens the throat, and supplements the defensive Qi. 1 oz. pueraria root
1 burdock root
5 c. vegetable or chicken stock ( this page –this page )
2 tsp. miso
1 c. bean noodles or sprouts
1 oz. honeysuckle owers
¼ tsp. white pepper
1 c. chard
• Cut the puera ria and burdock into bite-size lengths and simmer
them for 45 minutes in the stock. • Add the chard, miso, noodles, or sprouts and simme r for 5
minutes. Place the honeysuckle in a muslin bag and steep  it for
5 minutes, remove the bag, add the pepper, and serve.COUGH
If the illness progresses to a deeper stage in which cough is
predominant, then food and herbs should decongest phlegm and
replenish Qi and Moisture. 1 oz. glehnia root
1 oz. lily bulbs
½ orange peel
2 in. fresh ginger, minced
5 c. vegetable or chicken stock ( this page –this page )
2 pears, cut in cubes
• Cut the glehnia into ½-inch lengths. Simmer it in the stock
along with the lily bulbs, orange peel, and ginger for 45
minutes. • Add the pears and simmer for another 15 minutes, remove the
orange peel, and serve. Where there is profuse phlegm, add ½ oz. each of platycodon and
apricot kernels. If the phlegm is dry or sticky, delete the orange
peel. RECOVERY
In the recovery stage people often feel weak and weary, with
lingering cough or headache. This is because the body’s resources of
Qi and Moisture  have been temporarily depleted. The following
recipe replenishes Qi and Moisture  while eliminating the last
remnants of Wind and phlegm. 1 oz. pueraria root
1 oz. polygonatum rhizome
1 oz. lotus seeds12 red dates
½ oz. orange peel
1 in. fresh ginger, minced
These herbs can be combined with:
5 scallions, sliced
3 carrots, cubed
2 celery stalks, diced or substitute 2–3 diced pears for the
vegetables
⅓ c. white rice
8 c. vegetable or chicken stock ( this page –this page ), or water
• Slice the pueraria, polygonatum, and orange peel into small
pieces. • Simmer all the ingredients except the vegetables or pears for 2–
3 hours. • Add the vegetables or pears for the last 20 minutes and serve. WOMAN ’S CYCLE
A woman’s menstrual cycle is another example of a progression of
bodily events that invites particular strategies at dierent stages. The premenstr ual phase is characterized by a buildup of Qi and
Blood  in preparation for conception. This temporary surplus
increases susceptibility to problems of congestion such as swollen
breasts, abdom inal distensio n, increased water retentio n, erratic
moods, and disruption of mental clarity and focus. Food becomes an
ally or adversary at this time because of unusual appetites or
cravings. Assuming pregnancy has not occurred, the goal is to
activate Qi and encourage the downward ow of Moisture  and Blood. 1 oz. corn silk
½ c. fresh ginger peel1 oz. white peony root
½ oz. ligusticum rhizome
½ c. pearl barley
6 c. vegetable or chicken stock ( this page –this page )
1 c. chopped parsley
1 c. radish, diced
1 leek (white and pale green portions), sliced
1 carrot, sliced
¼ c. sweet vinegar
• Place the corn silk and ginger in a muslin bag. • Simmer all the herbs along with the pearl barley in the stock for
1 hour. • Add the vegetables and simmer an additional 15 minutes,
remove the muslin bag, add the vinegar, and serve. During the menstrual period, the predominant activity is
discharge, often accompanied by feelings of fatigue, chilliness, and
vulnerability. The following recipe promotes the release of Blood
and Moisture  from the breasts, uterus, bowels, and bladder, while
preserving the Qi and Essence  of the Kidney, Liver, and Spleen. 1 oz. carthamus owers
1 oz. ligusticum rhizome
1 oz. lotus seeds
1 oz. poria


by	an	ongoing	and	ever-present	God	does	fit	with	what	is	apparent. Basically,	there	is	no	conflict	between	evolution	and	creation	as	one	is	merely
an	expression	of	the	other	in	the	visible	domain. Evolution	does	not	negate
God	but	reflects	God’s	presence	as	ever	present	in	everything	that	exists. Because	of	creation,	all	that	exists	takes	joy	from	its	existence	because	of	its
innate	Divinity,	which	is	the	consciousness	of	God. Consciousness:	The	Way	to	God
The	Intellect
The	risk	in	providing	information	is	that	the	listener’s	ego	will	try	to
assimilate	the	information	as	data	by	the	intellect,	and	there	it	stops. There	are
spiritual	students	who	have	attended	literally	hundreds	of	workshops	and
lectures	and	have	rooms	full	of	spiritual	books	but	have	not	moved	forward	in
awareness	at	all;	they	are	at	a	standstill. Their	search	goes	on	to	the	next
workshop	and	the	next,	the	next	book,	the	next	guru,	and	so	on. Spiritual	work	is	not	of	the	intellect	(which	leads	to	a	Ph.D.	in
Comparative	Religion	or	Theology). True	metaphysics	is	an	abstraction	to
facilitate	languaging	and	verbalization	in	order	to	communicate	that	which,	in
truth,	cannot	be	communicated	in	words. The	words	are	not	the	things	to	be
realized. The	truths	learned	have	to	be	put	into	daily	practice	to	be	effective,
and	they	exist	beyond	the	words. If	this	is	done,	change	takes	place. The
purpose	of	information	is	for	it	to	be	absorbed	with	familiarity	and	thenmature	into	understanding. Understanding
In	spiritual	work,	understanding	in	itself	has	the	capacity	to	bring	about
change. It	acts	as	a	catalyst	and	opens	new	ways	of	looking	at	things. It	brings
about	growth	and	spiritual	advancement. As	spiritual	growth	continues,	old
styles	of	thinking	and	contextualizing	are	surrendered	and	accompanied	by
the	joy	of	new	discoveries. Anger	at	the	absurdities	of	life	is	now	replaced	by
laughter,	and	what	a	lot	of	the	world	bemoans	and	makes	much	of	as
melodrama	is	now	seen	as	comical. Spiritual	teachings	need	to	be	accepted	to
become	integrated. Resistance	comes	from	the	ego,	which	lacks	humility,	and
that,	out	of	pride,	resents	being	‘wrong’. It	is	better	to	realize	that	one	is	not
giving	up	wrong	views	but	instead	is	adopting	better	ones. That	peace	is
better	than	war	and	that	love	is	better	than	hate	makes	sense	to	the	intellect,
but	the	ego	may	rebel	at	giving	up	its	favorite	hate	and	justified	resentments. There	is	a	multitude	of	millions	of	people	on	the	planet,	whole	cultures
and	societies,	whose	only	theme	and	reason	for	survival	is	hate. Their	entire
society	is	based	around	revenge	and	the	duality	of	victim	and	perpetrator. Whole	areas	of	the	world	are	devoted	to	the	expressions	of	hatred,	which	are
constantly	rejustified	by	reiterating	the	distant	past. In	society,	there	is	no
dearth	of	justifications	for	hatreds. One	can	always	cite	long-dead	ancestors
and	justify	hatred	toward	their	ancient	enemies. This	can	even	be	seen	as
heroic,	patriotic,	laudable,	or	politically	correct. Willingness
Letting	go	of	the	old	is	facilitated	by	willingness,	courage,	and	faith. Spiritual	progress	literally	benefits	all	mankind	in	that	it	raises	the	general
level	of	consciousness. Even	one	iota	makes	a	difference. Another	obstacle	to	spiritual	growth	is	impatience. This	can	be	overcome
only	by	surrender. Meditation
A	general	orientation	and	a	technique	have	been	described	elsewhere. We
may	think	that	thoughts	are	connected	together	by	associations	or	some	other
seemingly	plausible	psychological	explanation. By	observation,	however,	one
will	note	that,	on	the	contrary,	thoughts	are	occurring	in	a	senseless,	random
fashion. They	jump	from	one	subject	to	another,	with	no	real	connection	to
each	other	at	all. The	thought	stream	is	usually	described	from	the	limits	of
the	Newtonian	linear	paradigm	that	imputes	causality	where	none	exists	inreality. Thoughts	appear	to	be	random,	nonlinear,	and	chaotic,	with	no
calculable	predictability. They	seem	to	be	haphazard. Despite	laudable	efforts,
there	is	really	no	verifiable	explanation	for	thoughts,	images,	concepts,
memories,	fantasies,	feelings,	hopes,	or	fears,	and	the	content	of	mind	refuses
to	be	controlled. The	sum	stratum	of	mind,	the	matrix	of	thinkingness,	is	the
constant	production	by	thinkingness	that	prompts	an	endless	succession	of
thoughts. These	are	purposely	interjected	to	prevent	all	possibility	of	silence. The	more	one	attempts	to	control	it,	the	more	it	plays	tricks,	becomes
rebellious,	refuses	to	be	controlled,	and	appears	to	be	untamable. In	meditation,	one	can	see	from	the	viewpoint	of	the	witness,	the	observer,
that	the	field	of	consciousness	itself	is	watching	the	mind	and	that	it	is	futile
to	struggle	with	it. It	is	helpful	to	realize	that	the	mind	is	not	‘me’. It	is	an
impertinence;	it	is	seductive. It	tries	to	convince	you	that	you	are	it. The
identification	with	the	body	is	not	overcome	by	destroying	the	body. Neither
is	the	identification	with	the	mind	transcended	by	destroying	the	mind. If
neither	the	body	nor	the	mind	is	the	real	self,	there	is	no	need	to	destroy	it,
conquer	it,	or	do	battle	with	it. Thoughts	are	occurring	on	their	own,	not
because	they	are	caused	by	anything	or	anyone. The	nature	of	the	mind	is	to	think. One	can	force	it	into	sequential,	logical
thought	for	short	spurts	by	focus	and	intention. In	this	way,	it	can	solve
‘problems’. The	mind	is	fast	and	clever. It	claims	credit	for	its	thoughts	(good
thoughts,	that	is). One	has	to	be	razor	sharp	and	focused	with	attention	to
catch	that	the	claim	of	authorship	of	the	thoughts	happens	a	split	nanosecond
after	the	thought	occurs. The	illusion	of	‘I	thought’	disappears	when	the	mind
is	caught	red-handed. The	Buddha	said	the	same	thing;	‘Buddha	mind’	is	discovered	between
the	thoughts. Thoughts	actually	don’t	mean	anything	and	are	not	necessary
for	survival. The	ego’s	claim	that	it	authored	the	thought	actually	takes	place
in	about	1/10,000th	of	a	second. In	reality,	everything	is	actually	happening	of
its	own. One’s	life	is	a	continuous	gift,	and	its	continuity	from	moment	to
moment	is	sustained	by	God,	not	by	the	ego. There	is	no	point	in	trying	to
block	out	thoughts;	they	just	return. People	fear	that	if	they	let	go	of	their
mind	or	thinkingness,	or	do	not	carefully	watch	it	or	try	to	control	it,	they	will
either	die	or	go	insane. The	objectives	of	the	ego/mind	can	never	be	achieved. Its	efforts	are	noisy
and	upsetting. In	actuality,	one	is	much	better	off	without	it. Once	one	observes	that	it	is	hopeless,	one	can	begin	to


 contagious. In a dor m at college, if you
happen to r oom with someone with good study habits and
high grades, your grades ar e likely to impr ove by
association. But the second ﬁnding fr om Christakis and F owler was far
more mysterious. They found that social connections can
skip a link. If person A is obese and knows person B, who
isn’t, a friend of person B is still 20 per cent mor e likely to be
obese, and a friend of that friend is 10 per cent mor e likely. This “thr ee degr ees of connection ” holds good for all kinds
of behavior. A friend of a friend can mak e you pr one to
smoking, unhappiness, or loneliness. The statistics ar e ther e
to prove it, even though you have never met this friend of a
friend. The ﬁndings of Christakis and F owler suggest invisible
connectors that run thr ough a whole society. If their
resear ch holds up, think about the implications. The notion
of a collective unconscious was posed almost a century agoby Jung. Did Jung hit on invisible connectors long befor e
data came along to support them. That’s r eally a side
question to the main one: What kind of connections can
exist invisibly, without people talking to each other,
watching each other’s behavior, or even knowing about
each other’s e xistence. These ar e comple x issues, and I’m giving only a hint of
how mysterious they ar e. But the new r esear ch on social
contagion is e xciting, because it supports the notion that
there is actually one mind that coor dinates not just how
people catch on to fads or decide to imitate each other, not
just how distant brain cells know what other brain cells ar e
doing, but far -ﬂung phenomena lik e how twins separated by
thousands of miles suddenly know what’s happening to
each other. These invisible connectors ar e bringing the
collective unconscious into many, many ar eas of life. Social
contagion is making news because we all lik e to r ely on
data, but the possibility that we all participate in one mind
challenges r eligion, philosophy, and the meaning of life
itself. The shadow, then, is a shar ed pr oject. Anyone can have a
hand in building it. All you need is the ability to r emain
unconscious. Countless fear -mongers believe they ar e doing
good. Every defender of the homeland e xpects to be
honor ed and praised. T ribes war ring against other tribes
deeply believe that they must struggle in or der to survive. We resist our shadow and deny its e xistence because of
past indoctrination and the hypnosis of social conditioning. Childhood e xperiences cause unending later r eminders that
“this is good, this is bad; this is divine, this is diabolical. ”
Such indoctrination is the way all societies ar e structur ed. What we overlook is that we ar e creating a shar ed self at
the same time. If childr en wer e taught to become awar e of
their shadow, sharing even dark feelings, for giving
themselves for not being “good” all the time, lear ning how
to release shadow impulses thr ough healthy outlets, thenthere would be much less damage to society and the
ecosystem. Creators of the Shadow
Even if you haven’t paid a moment’s attention to F reud or
Jung, you have inherited a diﬀer ent self because of them. They made it impossible to think about human natur e as
something other than a deep mystery. Like the tip of an
iceber g, only a fraction of who you ar e is visible in the
physical world. Unseen and of ten ignor ed, the human soul is
a place of ambiguity, of contradiction and parado x. And
that’s as it should be, because all e xperience in life, which is
the manifestation of the soul, is the r esult of contrast. Y ou
have no e xperience in the absence of contrast: light and
shadow; pleasur e and pain; up and down; backwar d and
forwar d; hot and cold. If you didn’t have these divisions,
there would be no manifestation. Consciousness would be
one vast ﬂat ﬁeld, lik e a desert. Y ou would be awar e of
everything, but nothing in particular. In order to have manifestation, you need opposing
energies. That is why e xplicit enemies ar e also implicit
allies. F or example, Osama bin Laden and Geor ge Bush
cocreated each other. On the surface they wer e enemies,
but under neath they wer e allies. It’s a general principle. Y ou
need your enemies to be who you ar e. Jung had the courage
to see that each of us needs a dark side to be who we ar e. In fact, the collective unconscious is how the human race
evolved, by passing on every new discovery in invisible
form. These ar e primarily discoveries about the self. It’s a basic fact of physical anthr opology that in Homo
sapiens  a massive part of the brain, the corte x, is devoted
to higher functions. The corte x allows us to r eason; it gave
rise to love and compassion. R eligion was bor n in the corte x,
along with our concepts of heaven and hell. W ithout thehigher brain, we would never have developed r eading and
writing, mathematics and art. What a shock, then, to dig up the r emains of
Neanderthals, only to ﬁnd that not only did that species
have a huge corte x, but it was slightly bigger than ours. Y et
Neanderthals r oamed Eur ope hunting lar ge animals for four
hundr ed thousand years—twice as long as Homo sapiens
has been ar ound—using only one tool: a heavy spear with a
stone point tied to it. Despite their huge corte x,
Neanderthals never discover ed a second tool. They didn’t
even pr ogress to a lighter spear they could thr ow. Instead,
they used their heavy spears to attack their pr ey, such as
woolly mammoths and giant cave lions, at close quarters,
thrusting the stone point into the animal’s side. As a result,
almost every male Neanderthal sk eleton e xhibits multiple
fractur es. Those big animals fought back, and yet for almost
half a million years the Neanderthal brain couldn’t ﬁgur e out
that it would be much safer to mak e lighter weapons that
could be thr own fr om a distance. The evolution of human beings depended not on the
physical brain, but on the mind that used it. In the domain
of the unconscious, lear ning was taking place, silently and
out of sight. Homo sapiens  was able to use the brain for
much mor e comple x things than any of its ancestors. Once
the mind ﬁgur ed out how to mak e better weapons, life
became easier. Farming r eplaced hunting and gathering. As
life became mor e complicated, language ar ose so that
people could e xchange ideas. In other wor ds, Jung hit upon a secr et place wher e all the
action was. The collective unconscious is the mind’s library,
a stor ehouse of all past e xperience that we, in the pr esent
moment, can draw upon. The question “Who am I” never
has a ﬁx ed answer. The self is ﬂuid and constantly changing,
meaning your own self and the self you shar e with everyone
else. Studies have shown, for e xample, that the brains of
people who have master ed computer skills and video gameshave new neural pathways unknown in the brains of people
who ar e “digitally naïve,” as the saying goes. If we want to ﬁnd the true self, we must dive into the
shadow world and its constant ﬂux. This has seemed lik e a
danger ous quest, one that would cause all but the most
heroic to tur n pale. A t the beginning of his famous ﬁlm
Hamlet,  Laur ence Olivier placed these wor ds: “This is the
story of a man who couldn’t mak e up his mind. ” Hamlet has
proof that his uncle killed his father in or der to gain the
crown of Denmark. He has every r eason to seek r evenge,
and yet he can’t. The perilous jour ney into the shadow,
wher e killing and r evenge ar e nor mal, thr eatens Hamlet’s
very e xistence, his nobility and civilized br eeding. Even so,
the prince does accept the perilous jour ney, and it leads him
into disgust, self -loathing, the loss of love, and thoughts of
suicide—typical r eactions when you face the monsters of
the deep. When he himself is ﬁnally mur dered, Hamlet
accepts his fate with r elief and unearthly calm. The wor ds at
the beginning of Olivier’s ﬁlm should have been: “This is the
story of a man afraid of


 ''Meeting of All Points''. _,,,
-- '".,,.,,,,. "'
'
3. Feel the energy from the ''Purple Rose'' meet your energy at this
point, and imagine that this area of your head produces a golden fire. The meridians of your body will begin to look transparent and golden. Feel the golden light penetrate throughout your entire body and down
to the toes. NOTE: If is often extremely difficult to practice this exercise, as you
need complet e attention on what you are doing for it to be success ful. If your attention wanders or you are interrupted, start again. How
ever, never force yourself to perfonn the meditation. If you are unable
to complete it successfully, stop and come back to it another time. Eventually you will meet with success. Once you are able to complete
the meditation and feel the golden light enter your body, you may
discover that some places within your body will appear dark, while all
the rest remains a golden color. The dark area within your body is a
disease. Allow the light from the North Star to soak into this dark area
until this place also becomes transparent and golden. Then you will be
charged with energy and your diseases will be healed. 183 Taoist Medit ative, Contempl ative, and Breathing Exercises
Whenever you have a disease, you may use this exercise to literally wash
it away. It works. ''As you think, so you will be. '' You will also find that it
helps to refresh, heal, and strengthen your body. Candle light, Sunlight, and Moonlight Contemplations
If you are unable to locate the North Star, you may practice the exercise
using a candle. You may also use the sun or the moon as the source of the
golden light which you wish to absorb into your body. But you should take
into consideration the facts that the sun may be too hot and the moon may be
too cold. You can start using the Candlelight, Sunlight, and Moonlight
Contemplations to heal your self today, whereas the Meridian Meditation
may take several months to learn. The contemplations may be done in the early mornings, just before
sunset, or on a cold day.<|eot_id|><|begin_of_text|>
Q: What is the importance of facing the North Star during the meditation exercise?,
A: The text does not explicitly state the importance of facing the North Star, but it does mention that the North Star should be used as a source of energy.<|eot_id|><|begin_of_text|>Eckhart Tolle

Stillness Speaks

Introduction

A true spiritual teacher does not have anything to teach in the conventional sense of
the word, does not have anything to give or add to you, such as new information,
beliefs, or rules of conduct. The only function of such a teacher is to help you
remove that which separates you from the truth of w ho you already are and what
you already know in the depth of your being. The s piritual teacher is there to
uncover and reveal to you that dimension of the inn er depth that is also peace. If you come to a spiritual teacher or this book loo king for stimulating ideas,
theories, beliefs, intellectual discussions, then y ou will be disappointed. In other
words, if you are looking for food for thought, you  won't find it. And you will miss
the very essence of the teaching, the essence of th is book which is not in the words
but within yourself. It is good to remember that, t o feel that, as you listen. The words are no more than signposts. That to which  they point is not to be found
within the realm of thought but a dimension within yourself that is deeper, and
infinitely vaster than thought. A vibrantly alive peace is one of the characteristics
of that dimension. So whenever you feel inner peace  arising as you listen, the book
is doing it work and fulfilling its function as you r teacher. It is reminding you of
who you are and pointing the way back home. This is not a book to be read from cover to cover a nd then put away. Live with it. Pick it up frequently. And, more importantly, put i t down frequently. Or spend
more time holding it than reading it. Many readers will feel naturally inclined to
stop reading after each entry, to pause, reflect, b ecome still. It is always more
helpful and more important to stop reading than to continue reading. Allow the
book to do its work, to awaken you from the old gro ves of your repetitive and
conditioned thinking

The form of this book can be seen as a revival for the present age of the oldest form
of recorded spiritual teachings, the sutras of anci ent India. Sutras are powerful
pointers to the truth in the form of aphorisms or s hort sayings with little conceptual elaboration. The Vedas and Upanishads are the earl y sacred teachings recorded in
the form of sutras, as are the words of the Buddha. The sayings and parables of
Jesus, too, when taken out of their narrative conte xt could be regarded as sutras as
well as the profound teachings contained in the Tao  Te Ching, the ancient Chinese
book of wisdom. The advantage of the sutra form lies in its brevity. It does not engage the thinking
mind more than is necessary. What it doesn't say, b ut only points to, is more
important than what it says. The sutra-like character, of the writings in this b ook is particularly marked in
chapter 1, Silence and Stillness, which contains on ly the briefest of entries. This
chapter contains the essence of the entire book and  may be all that some readers
require. The other chapters are there for those who  need a few more signposts. Just like the ancient sutras, the writings containe d within this book are sacred and
have come out of a state of consciousness we may ca ll stillness. Unlike those
sutras, however, they don't belong to any one relig ion or spiritual tradition, but are
immediately accessible to the whole of humanity. There is also an added sense of urgency here. The transformation of human
consciousness is no longer a luxury, so to speak, a vailable only to a few, isolated
individuals, but a necessity if human kind is not t o destroy itself. At the present
time, the dysfunction of the old consciousness and the arising of the new are both
accelerating. Paradoxically, things are getting wo rse and better at the same time,
although the worse is more apparent because it make s so much noise. This book, of course, uses words that in the act of  reading or listening, become
thoughts in your mind. But those are not ordinary t houghts: repetitive, noisy, self-
serving, clamoring for attention. Just like every t rue spiritual teachers, just like the
ancient sutras, the thoughts within this book don't  say “look at me", but “look
beyond me.” Because the thoughts came out of stilln ess, they have power, the
power to take you back into the same stillness from  which they arose. That stillness
is also inner peace. And that stillness and peace i s the essence of your being. It is
the stillness that will save and transform the worl d.

 Chapter 1
Silence and Stillness

When you lose touch with inner stillness, you lose touch with yourself. When you
lose touch with yourself, you lose yourself in the world. Your innermost sense of self, of who you are, is in separable from stillness. This is
the “I Am” that is deeper than name and form. ***

Stillness is your essential nature. What is stillne ss? The inner space or awareness in
which the words on this page are being perceived an d become thoughts. Without
that awareness, there would be no perception, no th oughts, no world. You are that awareness, disguised as a person. ***

The equivalent of external noise is the inner noise  of thinking. The equivalent of
external silence is inner stillness. Whenever there is some silence around you — listen to it. That means just notice it. Pay attention to it. Listening to silence awakens t he dimension of stillness within
yourself, because it is only through stillness that  you can be aware of silence. See that in the moment of noticing the silence arou nd you, you are not thinking. You are aware, but not thinking. ***

When you become aware of silence, immediately there  is that state of inner still
alertness. You are present. You have stepped out of  thousands of years of collective
human conditioning. ***

Look at a tree, a flower, a plant. Let your awarene ss rest upon it. How still they are,
how deeply rooted in Being. Allow nature to teach y ou stillness. ***

When you look at a tree and perceive its stillness,  you become still yourself. You
connect with it at a very deep level. You feel a on eness with whatever you perceive
in and through stillness. Feeling the oneness of yo urself with all things is love. ***

Silence is helpful, but you don’t need it in order to find stillness. Even when there
is noise, you can be aware of the stillness underne ath the noise, of the space in
which the noise arises. That is the inner space of pure awareness, consciousness
itself. You can become aware of awareness as the background


 callings happen
every day since my experience of healing with the entities working through
John of God. I observe, I listen, and I act—and I feel as if I’m a being of
love more than just a loving being. What I have noticed is that I feel as though I learned the lesson of
assuming the feeling of the wish fulfilled. I am not simply a loving person, I
am love. I was transformed in the encounters with John of God, and I
rejoice in giving love to everyone and everything I encounter. This word, feeling, is so crucial for you to embrace. In The “I AM”
Discourses, this point is vividly made: “I say to you, beloved Minute Men
and friends of America, when you understand there is not one thing in the
whole universe that can touch you, limit you, or harm you but that which
acts through your own feeling world, then will you come into the fullness oflife. You cannot  do it until you do realize that.”58 My healing experiences
with John of God, I believe, made me realize that. The Third Personal Experience
My third event involves the enigmatic subject of past lives—or parallel
lives, since time doesn’ t really exist in an infinite universe. My good friend
and colleague Brian Weiss has written, researched, and lectured extensively
on this topic, and I have been pleased to share the stage with him in venues
all over the world. His ground breaking book Many Lives, Many Masters
was my first real introduction to past-life regression, and while I have
seldom had any firsthand experience in this area, I’ve always found
reincarnation and past lives a fascinating area of inquiry. Several months ago I received an invitation to participate in a past-life
hypnotic regress ion from a wom an who had worked with Dr. Weiss. Her
letter indicated that she intuitively felt I would benefit from a session
conducted by her, and she would be willing to come to Maui and do the
hypnotic life regression if I were willing. Her name is Dobromira Kelley,
and like Rayna and my initiatic teacher whom I refer to throughout this
book, Omraam Mikhaël Aïvanh ov, she was born in Bulgaria. She goes by
the name of Mira, and is a practicing attorney in New York City. Her letter
was so detailed,  well written, honest, and compassionate that I elected to
contact her and see what she was proposing. Mira told me that she felt compelled to offer this to me. She’d heard me
lecture in NYC, read several of my books, and was aware of the health
issues concerning my diagnosis of chronic lymphocytic leukemia. She
wanted nothing—only to offer me this opportunity—and it was a heartfelt
thing with her and a calling that she wouldn’ t ignore. A few weeks later I received a package in the mail contain ing Anita
Moorjani’ s description of her NDE experience. Mira’ s decision to send me
this interview with Anita was synchronistic in so many ways. It moved me
to the point that I had copie s made and gave them to many people,
including my 95-year -old mothe r who lives in an assisted-living center. My
mother simply loved what Anita shared about her experience of being in a
coma, being on “the other side,” and her miraculous healing from a
diagnosis of certain death on the horizon within the next 36 hours. It is thesame NDE depic tion that I gave  to the mother whose eight-year -old son had
been killed by an impaired driver. Since that time I have come to know Anita, who is now cancer -free. Her
story, Dying to Be Me, has been published by Hay House, and she’s
appeared on my radio show and appears on my latest PBS special, telling
her story  for the entire world to hear. And as I mentioned previously, I’m
privileged to have written the Foreword for her book. Anita told me that she feels the reason she had her NDE and returned
from the very edge of death to have a miraculous recovery was to tell the
world what she learned while in that state of God-realized awareness. We
both feel that our meeting, and arranging to have her story published and
appear with me on television, is part of God’ s plan for her and myself as
well. Mira Kelley’ s decision to send Anita’ s NDE report to me was a vital
link in this stupendous chain of events. I told Mira by telephone that I would be here for several consecutive
weeks the following month, but I couldn’ t commit to a firm appointment. She said fine, and I pretty much  left it alone. Then one day she called and
told me that she was on Maui and would be available any time in the next
week. We set a time for Thursday at 10 a.m.—exactly one week prior to my
surgery from John of God, which hadn’ t even been scheduled yet. At that
time, Rayna was in Brazil and didn’t have a commitment from John of God
to perform the long-distance sur gery. At precisely 10 A.M.  on Thursday, Mira knocked at my door, and within
one hour I was entering into one of the most riveting three hours of
hypnotic time traveling imaginable. Mira recorded the entire session, and
also transcribed every word in a script format. I reproduce a portion of that
experience for you to read and engage in opening your mind to infinite
possibilities:
Wayne:  Desert. I see mountains of sand … people dressed in desert
garb, Arab garb of some kind. Mira:  Very good. Are you outside or looking from inside out? Wayne:  Outside. There are a lot of people walking around. Lots of
heavy clothes on.Mira:  Are you in a place in a town where people live? Wayne:  No. It’s … I guess like a village of some kind, just a bunch
of tents. People walking around. Men with beards, women with their
faces covered. Mira:  Yeah. Look down at your feet and tell me what your feet are
dressed in or if they have anything. Wayne:  My feet are barefeet. Mira:  Barefee t. … How about your legs? Do you have clothes on
your legs? Wayne:  I just have on like a shirt, a T-shirt of some kind. I actually
don’t have very much on at all. Mira:  How does the clothing feel against your skin? Does it feel
like refined cloth or does it feel rougher? Wayne:  I am not sure I have anything on, to tell you the truth. Mira:  What does your ener gy feel like? Wayne:  Like a diaper on. But I’m not a baby. Mira:  Does your ener gy feel like male ener gy? Wayne:  Yeah. Mira:  Do you feel young or old? Wayne:  I feel 1 1, 12. Mira:  Stretch your hand in front of you and see if you have any
jewelry or anything on your hands. Wayne:  No … I see a green ruby. I guess I maybe do have. It’s a
green ruby … hmm. That’ s weird. It’ s green. Mira:  Is there anything around your neck? I mean, decorations?Wayne:  No. Mira:  Right. How about your face and your head, how do they feel? Wayne:  It just feels young … like a little boy’ s face. Blond. Mira:  Do you have anything on your head? Wayne:  I just have a rag thing or something. Like a cloth of some
kind. It’ s just, um …
Mira:  Let’s walk around these tents and see what else is going on
around you. Wayne:  I just see a lot of people shuffling around. It feels like
Afghanistan. It seems someplace like that. Tribal kinds of people with
beards, but I’m just very young. And I don’ t look like they do. Mira:  Do they look dif ferent than you? Wayne:  They look old with beards. W omen’ s faces are covered. Mira:  Let’s go up to your tent and see where you sleep at night. Wayne:  I don’t … I don’t think I belon g here. I think I’m just kind
of wandering. I don’t feel like I have a home here. I feel like they
don’t even notice me, though. Even like I’m invisible to them. Mira:  Let’s go a little back in time before this scene and see where
you come from, how did you get there. Wayne:  I think I just wandered. I think I was just wandering and
living in the woods or something. Nobody seems to notice me. Mira:  Let’s go a little forward then and see what happens next. Wayne:  I’m looking for food. I’m very thin. And I have … you can
see my ribs. Mira:  How do you usually find food?Wayne:  Just eating things like apples and fruits … whatever is
growing in the woods. Mira:  Do you have family or are you by yourself? Wayne:  I’m by myself. Seems like my family has been ambushed
or something. Mira:  You can see that. Just go back and let the knowledge em


 agent of har mony rather than violence. The mind
that’s separate fr om God has for gotten how to check in with
love befor e it saunters out into the world. W ithout love, our
actions ar e hysterical. W ithout love, we have no wisdom. To sur render to God means to let go and just love. By
aﬃrming that love is our priority in a situation, we actualize
the power of God. This is not metaphor; it’s fact. W e literally
use our minds to co -create with Him. Thr ough a mental
decision—a conscious r ecognition of love’s importance and
our willingness to e xperience it—we “call on a higher
power.” We set aside our nor mal mental habit patter ns and
allow them to be superseded by a diﬀer ent, gentler mode of
perception. That is what it means to let a power gr eater
than we ar e direct our lives. Once we get to the point wher e we r ealize that God is
love, we understand that following God simply means
following the dictates of love. The hur dle we have to face
next is the question of whether or not love is such a wise
thing to follow. The question is no longer “What is God?” The
question we ask now is, “What is love?”Love is ener gy. It’s not something we can per ceive with
our physical senses, but people can usually tell you when
they feel it and when they don’t. V ery few people feel
enough love in their lives because the world has become a
rather loveless place. W e can har dly even imagine a world
in which all of us wer e in love, all the time, with everyone. There would be no wars because we wouldn’t ﬁght. Ther e
would be no hunger because we would feed each other. There would be no envir onmental br eakdown because we
would love ourselves, our childr en and our planet too much
to destr oy it. Ther e would be no pr ejudice, oppr ession or
violence of any kind. Ther e would be no sor row. Ther e would
only be peace. Although we may not r ealize it, most of us ar e violent
people—not necessarily physically, but emotionally. We
have been br ought up in a world that does not put love ﬁrst,
and wher e love is absent, fear sets in. F ear is to love as
darkness is to light. It’s a ter rible absence of what we need
in order to survive. It’s a place we go wher e all hell br eaks
loose. When infants ar en’t held, they can become sick, even
die. It’s universally accepted that childr en need love, but at
what age ar e people supposed to stop needing it? W e never
do. We need love in or der to live happily, as much as we
need o xygen in or der to live at all. 3. ONL Y LOVE IS REAL
“God is not the author of fear. You ar e.”
So the pr oblem with the world is that we have strayed fr om
God, or wander ed away fr om love. A ccording to A Course in
Miracles, this separation fr om God ﬁrst happened millions ofyears ago. But the important r evelation, the crux of the
Course, is that in r eality it never happened at all. The intr oduction to A Course in Miracles  states:
“The Course can be summed up very simply :
Nothing r eal can be thr eatened. Nothing unr eal e xists. Herein lies the peace of God.”
What that means is this:
1. Love is r eal. It’s an eter nal cr eation and
nothing can destr oy it. 2. Anything that isn’t love is an illusion. 3. Remember this, and you’ll be at peace. A Course in Miracles  says that only love is r eal: “The
opposite of love is fear, but what is all-encompassing can
have no opposite.” When we think with love, we ar e literally
co-creating with God. And when we’r e not thinking with
love, since only love is r eal, then we’r e actually not thinking
at all. W e’re hallucinating. And that’s what this world is: a
mass hallucination, wher e fear seems mor e real than love. Fear is an illusion. Our craziness, paranoia, anxiety and
trauma ar e literally all imagined. That is not to say they
don’t e xist for us as human beings. They do. But our fear is
not our ultimate r eality, and it does not r eplace the truth of
who we r eally ar e. Our love, which is our r eal self, doesn’t
die, but mer ely goes under ground. The Course teaches that fear is literally a bad dr eam. It is
as though the mind has been split in two; one part stays intouch with love, and the other part veers into fear. Fear
manufactur es a kind of parallel universe wher e the unr eal
seems r eal, and the r eal seems unr eal. Love casts out sin or fear the way light casts out
darkness. The shif t from fear to love is a miracle. It doesn’t
ﬁx things on the earth plane; it addr esses the r eal sour ce of
our pr oblems, which is always on the level of consciousness. The only r eal pr oblem is a lack of love. T o addr ess the
world’s pr oblems on any other level is a temporary palliative
—a ﬁx but not a healing, a tr eatment of the symptom but
not a cur e.
Thoughts ar e like data pr ogrammed into a computer,
register ed on the scr een of your life. If you don’t lik e what
you see on the scr een, ther e’s no point in going up to the
screen and trying to erase it. Thought is Cause; e xperience
is Eﬀect. If you don’t lik e the eﬀects in your life, you have to
change the natur e of your thinking. Love in your mind pr oduces love in your life. This is the
meaning of Heaven. Fear in your mind pr oduces fear in your life. This is the
meaning of hell. A shif t in how we think about life pr oduces a shif t in how
we experience it. T o say, “ God, deliver me fr om hell,” means
“God, Deliver me fr om my fearful thinking.” The altar to God
is the human mind. T o “desecrate the altar ” is to ﬁll it with
non-loving thoughts. Adam and Eve wer e happy until she “ate of the
knowledge of good and evil.” What that means is that
everything was perfect until they lear ned to close their
hearts, to say, “I love you if you do this, but not if you do
that,” or, “I accept this part of you, but not that part.”Closing our hearts destr oys our peace because it’s alien to
our natur e. It warps us and tur ns us into people we’r e not
meant to be. Freud deﬁned neur osis as separation fr om self, and so it
is. Our r eal self is the love within us. It’s the “child of God.”
The fearful self is an impostor. The r eturn to love is the gr eat
cosmic drama, the personal jour ney fr om pr etense to self,
from pain to inner peace. So then it might go lik e this, or at least it did for me. I’d
get myself into some ter rible mess, and I’d r emember that
all I needed was a miracle, ‘a shif t in per ception’. I’d pray,
“God, please help me. Heal my mind. Wher ever my
thoughts have strayed fr om love—if I’ve been contr olling,
manipulative, gr eedy, ambitious for myself—whatever it is,
I’m willing to see this diﬀer ently. Amen.”
So, the universe would hear that, and “ Ding!,” I’d get my
miracle. R elationship transfor med, situation healed. But
then I’d go back to the same kind of fearful thinking that
had gotten me down on my knees to begin with, and I’d
repeat the patter n. I’d get myself into some emotional car
crash, once again end up on my knees, once again ask God
to help me, and once again be r eturned to sanity and peace. Finally, af ter a lot of r epetition of those embattled
scenarios, I said to myself, “Marianne. Ne xt time you’r e
down on your knees, why don’t you just stay there?” Why
don’t we stay in the r ealm of the answer, rather than always
returning to the r ealm of the pr oblem? Why not seek some
level of awar eness wher e we don’t create these pr oblems
for


 the past dete rmines who we ar e, as well as how we
per ceive and behave in the pr esent. And our futur e goals determine
which actions we take in the pr esent. Y ou hav en’ t yet grasped the esse nce of what I am saying because you are
trying to understand it mentally. The mind cannot understand t his. Only
you  can. Please just listen. Have yo u ever experienced, done, thought, or felt anything outside the
Now. Do you think you ever will. Is it possible for anything t o happen
or be  outside the Now. The answer is obvious, is it not. Nothing ever happened in the past; it happened in the Now. Nothing will ever happen in the future; it will happen in the Now. What you think of as the past is a memory trace, stored in the mind, of a
former Now. When you remem ber the past, you reactivate a memory
trace —  and you do so now. The  future is an imagined Now, a p rojection
of the mind. When the future comes, it comes as the Now. W hen you
think ab out the future, you do it now. Past and future obviously have no
reality of their o wn. Just as the moon has no light of its own, but can
only ref lect the  light of the sun, so are past and future only pale
reflections of the light, power, and reality of the eternal present. Their
reality is “borrowed” from the Now. The esse nce of what I am saying here cannot be understood by the mind. The mom ent you grasp it, there  is a shift in consciousness from mind to
Being, from time to presence. S uddenly, everything feels alive, radiates
ener gy, emanates Being. THE KEY T O THE SPIRITUAL DIMENSION
In life-threatening emer gency situations, the shift in consciousness from
time to presence sometimes happens naturally. The personality that has a
past and a futu re momentarily recedes and is replaced by an  intense
conscious presen ce, very still bu t very alert at the same time. Whatever
response is needed then arises out of that state of consciousness. The reas on why some people love to engage in dangerous activities, such
as moun tain clim bing, car racing, and so on, although they may not be
aware of it, is that it forces the m into the Now — that intensely alive
state tha t is free of time, free o f problems, free of thinking, fr ee of the
burden of the pe rsonality. Slipping away from the present moment even
for a second may mean death. Unfortunately, they come to depend on a
particular activity to be in that  state. But you don’ t need to c limb the
north face of the Eiger. Y ou can enter that state now. Since ancient times, spiritual masters of all traditions have point ed to the
Now as the key to the spiritual dimension. Despite this, it seems to have
remained a secret. It is certainly not taught in churches and te mples. If
you go to a church, you may hear readings from the Gospels such as
“T ake no thought for the morrow; for the morrow shall take thought for
the thing s of itself,” or “Nobod y who puts his hands to the plow and
looks back  is fit for the Kingdom of G od. ” Or you might hear the
passage about the beautiful flowers that are not anxious about tomorrow
but live with ease in the timeless Now and are provided for abundantly
by God. The depth and radi cal nature of these teachings are not
recognized. No one seems to re alize that they are meant to be lived and
so bring about a profound inner transformation. The who le essen ce of Zen cons ists in walking along the razor ’ s edge of
Now — to be so utterly, so completely pr esent  that no problem, no
suf fering, nothin g that is not who you ar e  i n your essence, can survive in
you. In the Now, in the absen ce of time, all your problems dissolve. Suf fering needs time; it cannot survive in the Now. The great Zen master Rinzai, in order to take his students’ attention away
from time, would often raise his finger and slowly ask: “What, at this
moment, is lacking. ” A powerful question that does not require an
answer on the level of the mind. It is designed to take your attention
deeply into the Now. A similar question in the Zen tradition is this: “If
not now, when. ”

The Now  is also central to the te aching of Sufism, the mystical branch of
Islam. Sufis have a saying: “Th e Sufi is the son of time present. ” And
Rumi, th e great poet and teach er of Sufism, declares: “Past and future
veil God from our sight; burn up both of them with fire. ”
Meister Eckhart, the thirteenth-century spiritual teacher, summed it all up
beautifully: “T ime is what keeps the light from reaching us. There is no
greater obstacle to God than time. ”

ACCESSING THE POWER OF THE NOW
A mome nt ago, when you talk ed about the eternal pr esent and the
unr eality of past and futur e, I found myself looking at that tr ee outside
the window. I h ad looked at it a few times befor e, but this time it was
differ ent. The external per ceptio n had not changed much, except that the
colors s eemed brighter and mor e vibrant. But ther e was now an added
dimension to it. This is har d to explain. I don’ t know how, b ut I was
awar e o f something invisible that I felt was the essence of tha t tr ee, its
inner spirit, if y ou like. And so mehow I was part of that. I r ealize now
that I hadn’ t tru ly seen the tr ee  befor e, just a flat and dead image of it. When I look at the tr ee now, som e of that awar eness is still pr esent, but I
can feel it slipping away. Y ou see, the experience is alr eady r eceding into
the past. Can something like this ever be mor e than a fleeting glimpse. Y ou we re free of time for a m oment. Y ou moved into the Now and
therefore perceived the tree without the screen of mind. The awareness
of Being became part of your perception. W ith the timeless dimension
comes a  dif ferent kind of knowing, one that does not “kill” the spirit that
lives within every creature and every thing. A knowing that does not
destroy the sacredness and mys tery of life but contains a deep love and
reverence for all that is. A knowing of which the mind knows nothing. The min d canno t know the tree. It can only know facts or inf ormation
about  th e tree. My mind cannot know you, only labels, judgments, facts,
and opinions about  you. Being alone knows directly. There is a plac e for mind and mind knowledge. It is in the practical
realm of  day-to-day living. However, when it takes over all aspects of
your life, including your relationships with other human beings and with
nature, it becomes a monstrous  parasite that, unchecked, may well end
up killing all life on the planet and finally itself by killing its host. Y ou hav e had a glimpse of how the timeless can transform your
perceptions. But an experience is not enough, no matter how beautiful or
profound. Wha t is needed and what we are concerned w ith is a
permanent shift in consciousness. So break  the old pattern of present-moment denial and present -moment
resistance. Make it your practice to withdraw attention from past and
future whenever they are not needed. Step out of the time dimension as
much as possible in everyday l ife. If you find it hard to enter the Now
directly, start by observing the habitual tendency of your mind to want to
escape from the Now. Y ou will observe that the future is  usually
imagined as either better or worse than the present. If the imagined
future is better, it gives you h ope or pleasurable anticipation. If it is
worse, it creates anxiety. Both are illusory. Through self-observation,
more pr esence  comes into your life automatically. The moment you
realize y ou are not present, you ar e  p resent. Whene ver you are abl e to
observe your mind, you are no longer trapped in it. Another f actor has
come in, something that is not of the mind: the witnessing presence. Be present as the watcher of your mind — of your thou ghts and
emotions as well as your reactions in various situations. Be at least as
interested in your reactions as in the situation or person that ca uses youto react. Notice also how often  your attention is in the past o r future. Don’ t ju dge or analyze what you observe. W atch the thought,  feel the
emotion, observ e the reaction. Don’ t make a personal problem out of
them. Y ou will then feel some


. Invariably, in a relatively short
time (a week or two) the alread y closed or healed lesion would recur, and
tumors grew back. As soon as he omitted the food grade oil or fat, the
tumors disappeared again. Dr. Gerson tried every kind of polyunsaturated oil, all of the many
monounsaturated oils such as olive oil, plus nut and seed oils, and others. He found none that were safe for the cancer patients during the process of
healing and restoring one’s body. For this reason he specified in his famousbook, A Cancer Therapy: Results of Fifty Cases,  that “No Fats, No Oils” be
used in all the directions for the patient’ s therapy.6
He finally disco vered that it took up to eighteen months, well after the
patients’ essential organs and digestive system were restored, before he
could give these patients a little salt-free butter or vegetable oil. Yet he
continued to search, since he was well aware of the importance of the
essential fatty acids. Finally, in 1958, after his book was in print, during the last year of his
practice and life, Dr. Max Gerson ran across the work of Johanna Budwig,
Ph.D., who had also studied essential fatty acids. Dr. Budwig (still living in
Germany and a candidate for the Nobel prize in medicine) had found that
flaxseed oil (linseed oil) is different from any other dietary fat or oil and is
beneficial for the cancer patient without causing any new problems. By a strange twist of fate, Dr. Gerson remembered that his father ’s
business consist ed of pressing flaxseeds. Yet he had never thought of this
product for application in his practice. Dr. Gerson then procee ded to try it
immediately on his own patients, and he found that, indeed, the flaxseed oil
did impr ove the results of his cancer treatment. Apparently, the fatty acids
helped to carry vitamin A (beta carotene) through the bloodstream to
increase the patient’ s immune response. Aside from this, since flaxseed oil
is high in linoleic and linoleni c acids, these two omega-3 essential fatty
acids helped to dissolve atherosclerotic plaque, thus improving blood
circulation. In that way, ingestin g flaxseed oil provides the sick (or normal)
individual with another benefit. We are fortunate that we are now able to obtain flaxseed oil from
organically grown flaxseed, pressed under cooled conditions (since heat
damages the oil), bottled in black plastic so that light cannot oxidize the oil,
and carefully refrigerated by health food (natural food) store proprietors. Obviously, it is imperative for this oil to be protected from air, light, and
heat to keep it from becoming rancid. This oil is tasty, with a nutlike flavor, in salad dressings, replacing other
oils. When freshly produced and promptly shipped, flaxseed oil will keep in
the freezer for about six months and in the refrigerator unopened for three
months. But once the bottle is opened, even when kept refrigerated,
flaxseed oil should be consum ed within three weeks. It shou ld never  be
heated, never be used to cook, bake, or fry anything. It is also unwise to use
flaxseed oil in hot soup, or on baked potatoes just removed from the ovenand steaming hot. A baked potato should be allowed to cool to a
comfortable eating temperature before adding the oil. Do not eat flaxseeds
themselves, either whole or crushed, but take only the oil, for it is a
medication. Compliance by the patient to prescribed dosages (avoiding
over- or underuse) is vital for the best healing.7
Since Dr. Gerso n didn’ t mention flaxseed oil in his book for the reason
given above, there were no other directions for amounts to be used. Fortunately, we found a letter by Dr. Gerson to his great friend, Nobel
laureate Albert Schweitzer, in which he describes not only the good results
obtained since he applied the flaxseed oil, but the amounts used. Gerson
writes that during the first four weeks on the treatment, his patients are
alotted 2 tablespoonfuls a day (1 tbs at lunch and 1 at dinner). Then for
succeeding months, the amount is reduced to 1 tbs a day. The Gerson
Institute still uses this same prescription with good success. In a few
patients, the amounts of flaxseed oil have to be adjusted depending on
several factors: serum electrolyte tests, HDL and LDL cholesterol levels,
and triglyceride levels. SUPPLEMENT ATION WITH  NIACIN /NICOTINIC  ACID (VITAMIN  B3)
For cancer patients with little or no history of chemotherapy, who have
gone through no ostomy or other surgical interventions, supplementation
with niacin/nicotinic acid (vitamin B3) is appropriate. Niacin is an integral
part of the Gerso n Therapy protocol. Its standard dosage is 50 mg six times
per day. Patients for which this vitamin  is absolutely contraindicated are those
with a history of bleeding, ulcers, gastritis, and those concurrently receiving
prednisone, other steroids, or Coumadin. Alternatively, patients with liver (hepatic) insuf ficiency, primary or
metastatic tumo r activity in the liver, hepatitis of any type (A, B, C, D, or
E), or cirrhosis of the liver may receive a maximum of 100 mg to 150 mg of
niacin daily. SUPPLEMENT ATION WITH  PANCREA TINDr. Gers on wrote: “I found pancreatin [pure pancreatic enzyme derived
from crude pork pancreas extract from New Zealand] in many cases a
valuable help in the therapy. A few patients cannot stand pancreatin; the
majority are satisfied to have less digestive trouble with gas spasms and less
difficulty in regaining weight and strength. We use the tablets after the
detoxification; each contains five grains and is uncoated. The patient takes
three or four tablets three times after meals, and later less.”8
As Dr. Gerson did, complementary and alternative medicine (CAM)
physician Mich ael B. Schachter, M.D., of Suffern, New York, often
prescribes oral pancreatic enzy mes to be taken with meals to help break
down proteins, fats, and carbohydrates. They also serve  a more cancer -specific function. When taken  between
meals, some of these enzymes are absorbed intact and can have systemic
effects that are beneficial to the cancer patient. The actions include an anti-
inflammatory effect and a tendency to dissolve the protective coating
around cancer cells.9
The pancreatic enzymes in pancreatin “digest away the protein coating
which protects cancer cells from  being destroyed by our immu ne system,”
explains CAM physician Robe rt C. Atkins, M.D., of New York City. In
effect, pancreatic enzymes remove the “shield” that otherwise enables
cancer cells to protect themse lves. “It’s fascinating how many of the
successful cancer programs that I have studied incorporate pancreatic
enzymes,” says Dr. Atkins.10
TAKING  CRUDE  LIVER/B12 INJECTIONS
It’s advantageou s for patients with degenerative disease to receive a
once-daily intramuscular injection of 100 meg vitamin B12
(cyanocobalamin) with 3 cc of crude liver extract. Unless a patient exhibits
excessive blood levels of vitamin B12 or has an allergic reaction to B12,
there is no known contraindication for its use. SWALLOWING  ACIDOL  CAPSULES  BEFORE  MEALSFor patients without complications, two capsules of the combination
betaine hydrochloride and pepsin product named Acidol are swallowed
three times per day before meals. However, people experiencing gastric
ulcers, gastritis, severe nausea, intestinal bleeding, or esophageal problems
should not receive Acidol. Patie nts taking Coumadin concurrently with the
Gerson Therapy also should avoid this product. COENZYME  Q10 SUPPLEMENT ATION
Almost classifie d as a vitamin, coenzyme Q10 is essential for generating
energy in the form of adenosine triphosphate (ATP) in living organisms that
use oxygen. It’s not considere d a vitamin, however, because the body
produces its own CoQ10
CoQ10 plays a vital role in the physiology’ s antioxidant system. When
combined with vitamin E, selenium, and beta carotene, CoQ10 can
significantly reduce free radical damage in the liver, kidney, and heart
tissues.11
The Gerson Institute recomm ends initially dosing with 90 mg of
coenzyme Q10 once per day. If no side effects are experienced (primarily
tachycardia or arrhythmia), the patient may increase the dosage to 300 mg
on the second day and then 600 mg on the third day and thereafter. THE LEGITIMACY OF  SUPPLEMENTING  WITH  LAETRILE
“After years of observing patients using amygdalin [laetrile], I can say
with complete assurance that it is neither toxic nor worthless,” says Douglas
Brodie, M.D.,


anayama: a breathing exercise geared toward regulating life force
Prasara: the third phase of disea se, in which the disease spreads  throughout
the body
Prashna: questioning; a step in A yurvedic diagnosis
Prithvi: earth
Raita: a cool dish made by stirring chopped fruit or vegetables into plain
whisked yogurt
Rajas: the guna or quality that moves us to take action
Raja yoga: a form of yoga that teaches royal qualities to put an end to
worldly miseries and attain bliss
Rakta: blood tissue
Ranjaka: that which colorsRanjaka pitta: subdosha that governs the liver, spleen, and stomach and
gives healthy blood its rich red color
Rasa: taste; Ayurveda recognizes six primary rasas, or tastes. Taken
literally, it means “essence” as well as “fluid”
Rasayana: a healing food that balances both body and mind
Rig-V eda: the oldest Indian text
Roopam: outer or physical beauty
Sadhaka: the fire that helps us recognize the truth or reality, from the root
sadh,  meaning “to accomplish” or “to realize”
Sadhaka pitta: heart-based subdosha that metabolizes thought and feeling
Sadhu: wandering mendicants who spend their days meditating,
worshipping, visiting pilgrimage centers across India, and seeking
alms
Samana: balance or equalizing
Samana vata: subdosha residing  in the midsection of the body, including
the navel, stomach, and small intestine
Samanvaya: balance
Samhanana: assessment of a person’ s physical build
Samhita: compilation
Sanchaya: accumulate
Sanskrit: the language of ancient India
Sara: assessment of a person’ s hair, skin, eyes, and voice
Sat chit ananda: purity of soul and total bliss
Satmya: assessment of a person’ s habits
Sattva: the highest guna, or quality of the mind
Shalakya T antra: eye, ear, nose, and throat treatment
Shalya T antra: sur gery
Shirodhara: a luxurious step during panchakarma in which a continuous
stream of oil is poured on the forehead for about thirty minutes
Shrotas: bodily channels
Shukra: reproductive
Sleshaka kapha: from the root word slish,  which means to be moist or
sticky; this subd osha is located in the joints and is responsible for their
integrity and movementSmriti: the ability to recall what has been learned
Sparsha: touch, one of the stages in an A yurvedic diagnosis
Sthanasamsarya: the fourth stage of disease, in which toxins get localized
Susruta Samhita:  an ancient treatise, mainly on sur gery, written by Susruta
Swastha: the Sanskrit word for “healthy”
Swedana: an herb-infused steam  bath that opens up the channels of healing
during panchakarma
Tamas: one of the three behav ioral doshas, associated with inaction and
making unwise choices
Tantra yoga: a form of yoga that teaches how to attain bliss using certain
ancient Hindu scriptures
Tarpaka: from tripti,  “contentment”
Tarpaka kapha: derived from tripti,  which means “contentment,” thus
tarpaka kapha means the form of water that gives contentment; this
subdosha nourishes the nose, mouth, eyes, and brain
Tikiya: a popular potato snack in India
Tikta: the pungent taste
Tridosha: the three doshas
Turka: fried garnish
Udana: upward moving
Udana vata: subdosha responsible for quality of voice, memory, and
movement of thought
Upveda: a subtext of the V edas, ancient Indian philosophical works
Vaidya: an A yurvedic physician
Vajikarana T antra: study of aphrodisiacs and fertility
Vastu: Hindu philosophy of home architecture
Vata: the dosha that governs movement and leads the other two doshas
Vaya: age and its relationship with disease
Vayastyag: lasting beauty
Vayu: air
Vedas: ancient Indian texts; there are four vedas: Rig-V eda, Sama-V eda,
Yajur-Veda, and Atharva-V eda
Vikriti: a person’ s current balance of doshas, influenced by several factorsVyakti: the fifth phase of disease, in which it becomes evident
Vyana (vi-ana): diffusive or pervasive. Vi is a prefix meaning apart or to
separate
Vyana vata: subdosha whose primary seat is the heart; governs blood flow,
heart rhythm, perspiration, and sense of touch
Vyayama Shakti: a person’ s capacity to exercise and work
Yoga: a sister science of Ayurveda, designed to unite the human mind and
the divine through disciplined asanas, or poses
Yuj: to join together, yoke, unite
OceanofPDF. comresource list

seven informative ayurveda web sites
www. mapi. com
Maharishi Ayurveda’ s comprehensive Web site contains several free
newsletters on Ayurveda. The topics include nutrition tips and recipes, skin-
care advice, counsel on creating joyful relationships, and recommendations
on maintaining overall balance. In addition, you’ll find here a vaidya’ s
advice on common health problems, plus interviews with allopathic doctors
who combine their practice of W estern medicine with A yurvedic treatments. www. discoverayurveda. com
Another good site that covers a variety of Ayurvedic topics, from yoga
poses for a smooth menopause to skin-care strategies. You can also read
book reviews and subscribe to free online A yurvedic newsletters here.<|eot_id|><|begin_of_text|>
Q: What is the author's approach to self-improvement?,
A: The author's approach is to focus on small, positive actions that bring happiness and self-care, and to avoid self-judgment and guilt.
Q: What is the author's relationship with Ayurveda?,
A: The author was born in an Ayurvedic environment and grew up listening to proverbs and wisdom from their grandparents, which later helped them understand Ayurveda.
Q: What are some Ayurvedic gift ideas mentioned in the passage?,
A: The passage mentions gift ideas such as essential oils, herbal teas, and Ayurvedic-inspired books, as well as a handwritten note with a personalized message.
Q: What is the author's experience with Ayurveda?,
A: The author has had a personal transformation through Ayurveda, quitting unhealthy habits and adopting a healthier lifestyle, but still consults allopathic doctors when necessary.
Q: What is the author's advice on managing stress?,
A: The author emphasizes the importance of self-care, relaxation, and stress relief through Ayurvedic practices, and suggests that one should not judge themselves for small mistakes.<|eot_id|><|begin_of_text|>OceanofPDF.comDedication
To Mickey Maudlin,
for quiet guidance and the opportunity of a lifetime. OceanofPDF.comEpigraph
You are a perfect creation, and should experience awe only in the Presence of the Creator of
perfection. 4The miracle is therefore a sign of love among equals. 5Equals should not be in awe of
one anothe r because awe implies inequal ity. 6It is therefore an inappropriate reaction to me. 7An
elder brother is entitled to respect for his greater experience, and obedience for his greater wisdom. 8He is also entitled to love because he is a brother, and to devotion if he is devoted. 9It is only my
devotion that entitles me to yours. 10There is nothing about me that you cannot attain. 11I have
nothing that does not come from God. 12The differ ence between us now is that I have nothing else. 13This leaves me in a state which is only potential in you. * (A  Course in Miracles,  Text, 7 )
OceanofPDF.comContents
Cover
Title Page
Dedication
Epigraph
Preface
Introduction
Chapter One: The Mystic Jesus
Have You Been Saved by JEEZUS?!? In His Name
What Is the Christ? The Only Story Ever Told
Mary’ s Love
Miracles
The Separation
The Holy Spirit
The Atonement
Enlightenment
Chapter Two: Reflections of Light
Apocalyptic Beginnings
The Power of the Morning
Being Saved
The Destination of EnlightenmentPositively You
More Powerful than All the Powers of the World
The Small Still Voice Within
Prayer
Your Holiness
Cinderella
The Meaning of Now
Chapter Three: The Temples of Relationship
Relationship to God
Relationship to Self
Relationship to Others
Forgiveness
Giving Up Grievances
Relationship to the World
Soul Growth
The Pillars of a Well-Lived Life
Chapter Four: He Did Not Die
Jerusalem
Detroit
Crucifixion
All of It Is Happening Now
Tomb Time
Easter
Violence Against God
The Christ in You Cannot Be Crucified
Sickness
Death
The Cruc


 Want... 98
• Easy does it—Infer no opponent, use imagination and not will
power—How disciplined imagination works wonders —The three
steps to success in prayer—The law of re-versed effort a nd why you
get the opposite of what you pray for—The conflict of desire an d
imagination must be reconciled—Ideas worth recalling. 9. How to Use the Power of Your Subconscious for Wealth... 105
• Wealth is of the mind—Your invisible means of support— Th e
ideal method for building a wealth consciousness —Why your
affirmations for wealth fail—How to avoid mental conflict—Don’t
sign blank checks—Your subcon-scious gives you compound
interest—Why nothing hap-pened—True source of wealth—Trying to
make ends meet and the real cause—A common stumbling block to
wealth —Rubbing out a great mental block to wealth—Sleep and
grow rich—Serve yourself with the powers of your mind. 10. Your Right to Be Rich... 112
• Money is a symbol—How to walk the royal road to riches —
Why you do not have more money—Money and a bal-anced life—
Poverty is a mental disease—Why you must never criticize mone y—
Getting the right attitude toward money—How the scientific think er
looks at money—How to attract the money you need—Why some
men do not get a raise in pay—Obstacles and impediments on the
pathway to riches—Protect your investments—You can-not get
something for nothing—Your constant supply of money—Step up this
way to riches. 11. Your Subconscious Mind as a Partner in Success... 121
• The three steps to success—The measure of true success —How
he made his dream come true—His dream phar-macy became a
reality—Using the subconscious mind in business—Boy of sixteen
years turns failure into success— How to become successful in buying
and selling—How she succeeded in getting what she wanted—A
 10  success tech-nique employed by many outstanding executives and
businessmen—Profitable pointers. 12. Scientists Use the Subconscious Mind... 132
• How a distinguished scientist brought forth his inventions —
How a famous naturalist solved his problem—An out-standing
physician solved the problem of diabetes—How a famous scientis t
and physicist escaped from a Russian concentration camp—How
archaeologists and paleontolo-gists reconstruct ancient scenes —How
to receive guidance from your subconscious—His subconscious
revealed the location of his father’s will—The secret of guidance—
Highlights to recall. 13. Your Subconscious and the Wonders of Sleep... 141
• Why we sleep—Prayer, a form of sleep—Startling effect s of
sleep deprivation—You need more sleep—Sleep brings counsel—
Saved from certain disaster—Your future is in your subconscious
mind—A cat nap nets him $15,000— How a famous professor solved
his problem in sleep—How the subconscious worked for a famous
writer while he slept—Sleep in peace and wake in joy—Summary
ofour aids to the wonders of sleep. 14. Your Subconscious Mind and Marital Problems... 150
• The meaning of marriage—How to attract the ideal hus-band—
How to attract the ideal wife—No need for third mistake—How she
broke the negative pattern—The an-swer to her prayer—Should I get  a
divorce?—Drifting into divorce—Divorce begins in the mind—The
nagging wife —The brooding husband—The great mistake—Don’t
try to make your wife over—Pray together and stay together th rough
steps in prayer—Review your actions. 15. Your Subconscious Mind and Your Happiness... 161
• You must choose happiness—How to choose happiness— He
made it a habit to be happy—You must desire to be happy—Why
choose unhappiness—If I had a million dol-lars, I would be happy—
He found happiness to be the harvest of a quiet mind—The block or
 11  stump is not really there—The happiest people—Summary of st eps to
happi-ness. 16. Your Subconscious Mind and Harmonious Human Relations
... 169
• The master key to happy relationships with others—And with
what measure ye mete, it shall be measured to you again—The da ily
headlines made him sick—I hate women, but I like men—His inner
speech held back his promotion —Becoming emotionally mature—
The meaning of love in harmonious human relations—He hated
audiences— Handling difficult people—Misery loves company—The
practice of empathy in human relations—Appeasement never wins —
Profitable pointers in human relations. 17. How to Use Your Subconscious Mind for Forgiveness... 180
• Life always forgives you—How he banished that feeling of
guilt—A murderer learned to forgive himself—Criticism cannot h urt
you without your consent—How to be com-passionate—Left at the
altar— It is wrong to marry. Sex is evil and I am evil—Forgi veness is
necessary for healing— Forgiveness is love in action—Technique of
forgiveness —The acid test of forgiveness—To understand all is  to
forgive all—Summary of your aids to forgiveness. 18. How Your Subconscious Removes Mental Blocks... 191
• How to break or build a habit—How he broke a bad habit —The
power of his mental picture—Focused attention— He said a jinx was
following him—How much do you want what you want—Why he
could not be healed—The explanation and the cure—Refusing to
admit it—Building in the idea of freedom—Fifty-one per cent
healed—The law of substitution—Cause of alcoholism—Three mag ic
steps—Keep on keeping on—Review your thought power. 19. How to Use Your Subconscious Mind to Remove Fear... 201
• Man’s greatest enemy—Do the tiling you fear—Banishing stage
fright—Fear of failure—How he overcame the fear —Fear of wate r,
mountains, closed places—Master tech-nique for overcoming any
 12  particular fear—He blessed the elevator—Normal and abnorma l
fear—Abnormal fear— The answer to abnormal fear—Examine your
fears—He landed in the jungle—He dismissed himself—They plott ed
against him—Deliver yourself from all your fears—Step this way to
freedom from fear. 20. How to Stay Young in Spirit Forever... 212
• He had grown old in his thought life—Age is the dawn of
wisdom—Welcome the change—Evidence for survival —Life is—
Mind and spirit do not grow old—You are as young as you think you
are—Your gray hairs are an asset —Age is an asset—Be your ag e—I
can keep up  with the best of them—Fear of old age—You have m uch
to give— One hundred and ten years old—Retirement, a new
venture—He graduated to a better job—You must be a producer and
not a prisoner of society—Secret of youth —Get a vision—Your mind
does not grow old—His mind active at ninety-nine—We need our
senior citizens—The fruits of old age—Profitable pointers. 13  1
The Treasure House Within You
Infinite riches are all around you if you will open your mental  eyes
and behold the treasure house of infinity within you. There is a gold
mine within you from which you can extract everything you need to
live life gloriously, joyously, and abun-dantly. Many are sound asleep because they do not know about this gold
mine of infinite intelligence and boundless love within themselv es. Whatever you want, you can draw forth. A mag-netized piece of ste el
will lift about twelve times its own weight, and if you demag netize
this same piece of steel, it will not even lift a feather. Similarly, there
are two types of men. There is the magnetized man who is fu ll of
confidence and faith. He knows that he is born to win and to succe ed. Then, there is the type of man who is demagnetized. He is full of  fears
and doubts. Opportunities come, and he says, “I might fail; I might
lose my money; people will laugh at me.” This type of man w ill not
get very far in life because, if he is afraid to go forwar d, he will
simply stay where he is. Become a magnetized man and discover the
master secret of the ages. • The master secret of the ages
What, in your opinion, is the master secret of the ages? The secret of
atomic energy? Thermonuclear energy? The neu-tron bomb? Interplanetary travel? No—not any of these. Then, what is thi s master
secret? Where can one find it, and how can it be contacted and
brought into action? The answer is extraordinarily simple. This  secret
is the marvelous, miracle-working power found in your own
subconscious mind, the last place that most people would seek it. • The marvelous power of your subconscious
You can bring into your life more power, more wealth, more health,
more happiness, and more joy by learning to con-tact and release