, and
disperse Qi and Blood  resolve this congestion. Liver depletion occurs with deciency  of Blood  and Qi along with
stagnation of Blood  and Qi, requiring foods that nourish Qi and
Blood  and move Qi and Blood. Remedial principle: Tonify Qi and Blood, disperse Blood, dispel Heat;
½ oz. white peony root
1 oz. codonopsis root
¼ oz. carthamus owers
¼ oz. chrysanthemum owers
1 oz. lycii berries
12 red dates, soaked and pitted
2 bay leaves
6½ c. vegetable or chicken stock ( this page –this page )
1 leek (white and pale green portions only)
2 celery stalks1 c. eggplant
12 black or shiitake mushrooms (if dry, soaked), slivered
4 tbsp. sesame seeds
¼ c. pine nuts
1 tbsp. roasted sesame oil
¼ c. rice vinegar
1 tbsp. turmeric or ⅛ tsp. saron
• After soaking in boiling water to cover, chop the white peony
and codonopsis in bite-size pieces. Place the carthamus and
chrysanthemum owers and bay leaves in a muslin bag and set
aside. • Simme r the white peony, codonopsis, lycii, and red dates in the
stock for 1 hour. • While that is cooking, slice the leek and celery, and cut the
eggplant into cubes. • Add the vegetables and mushrooms to the stock, and simmer an
additional 30 minutes. • Toast the sesame seeds in a 350° oven for about 8–10 minutes
and the pine nuts for about 5 minutes. • Add the herbs in the bag, sesame seeds, pine nuts, sesame oil,
rice and vinegar, sesame oil, saron or turmeric, and simmer 5
minutes. Remove the bag and serve. For Blood Congestion
delete  lycii berries, vinegar, pine nuts, leek
add ¼ oz. ligusticum rhizome, ½ c. rice wine, 1 c. chives
For Qi Congestion
delete  codonopsis, eggplant, pine nutsadd ½ oz. dried tangerine peel (1 oz. fresh), 1 c. radish, ½ c.
uncooked brown rice (cook with herbs 1 hour), ½ oz. fresh ginger
For Heat
delete  vinegar, saron/turmeric, leek, eggplant, bay, pine nuts
add 2 beets, 1 c. tofu or tomato, ¼ oz. dried honeysuckle owers, 2
tsp. marjoram
For Wind
delete  vinegar, carthamus owers, leeks
add ¼ oz. peppermint or marjoram, 3 scallions
Supplement and Harmonize  Fire
Heart  congestion occurs when Heat and Dryness  cause Blood
stagnation and agitation of the Spirit  Cooling, moisturizing,
dispersing, and calming foods are indicated. Depletion of the Heart  results from deciency  of Qi and Blood  along
with stagnation of Blood  and restlessness of Spirit  Foods that nourish
the Blood  and Qi, activate circulation, and calm the Spirit  are
needed. Remedial princ iple: Tonify Qi, Moisture, Blood ; promote circulation
of Blood, clear Heat, soothe the Spirit
1 oz. codonopsis root
½ oz. carthamus owers2 oz. lotus seeds
1 oz. longan fruit
1 oz. lily bulbs
½ oz. lycii berries
6½ c. vegetable or chicken stock ( this page –this page )
1 c. beets
1 c. carrots
1 c. corn
1 tbsp. roasted sesame oil
3 tbsp. toasted coarsely ground sesame seeds
• Tie the codonopsis with string. Place the carthamus owers in a
bag and set aside. • Simmer all the herbs except for the carthamus in the stock for 1
hour. Remove the codonopsis, cool, cut into ¾-inch lengths,
and return to stew. • While the stew is simmering, cut the beets and carrots into
cubes, and if the corn is fresh, remove it from the cob. • Add the beets and carrots, and simmer for an additi onal 15
minutes. • Add the carthamus, corn, and sesame oil, and simme r for 5
minutes. • Serve, using the sesame seeds as a garnish. For Blood Stagnation
delete  longan, lily, beets
add 1 tbsp. turmeric, ¼ oz. ligusticum rhizome, 1 c. chives, 1
eggplant
For Heat
delete  longan fruit
add ½ oz. honeysuckle owers (place in bag and simmer 5 minutes)Supplement and Harmonize  Metal
Lung congestion occurs when Wind, Heat, and phlegm obstruct Qi. Foods that clear Wind, Heat, and phlegm, disperse Qi, and replenish
Moisture  are indicated. Depletion of the Lung occurs when Qi becomes decient  and Qi and
Moisture  become stagnant. Food that tonify Qi and disperse Moisture
and Qi are needed. Remedial princ iple: Tonify and disperse Qi and Moisture ; eliminate
Heat, Wind, and phlegm. 1 oz. astragalus
¼ oz. dried tangerine peel (½ oz. fresh)
1 oz. glehnia root
½ oz. American ginseng root
½ oz. almond or apricot seeds
¼ c. fresh ginger root, minced
5 c. vegetable or chicken stock ( this page –this page )
1 turnip
1 yam
1 fresh pear
6 scallions
½ c. uncooked white rice
• Place the astragalus and tangerine peel in a muslin bag.• Cover the glehnia and ginseng with boiling water, soak for 20
minutes, and cut into bite-size pieces. • Simmer the herbs in the stock for 1 hour. • Cut the turnip, yam, and pear into ½-inch cubes, and slice the
scallions. • Add the rice to the herbal stew, and simmer another 10 minutes. • Remove the muslin bag of astragalus and tangerine. • Add the turnip, yam, pear, and scallions, and place in a covered
casserole dish in a 400° oven for 15 minutes. • Remove the lid and cook for an additional 15 minutes. • Serve. For Heat
delete  ginger, scallions
add ½ oz. mint (1 oz. fresh)
For stagnation of  Moisture ( Phlegm )
delete  glehnia root, yams
add 1 oz. lily bulbs, 3 carrots
Supplement and Harmonize Water
Kidney  congestion occurs when Heat or Cold obstructs Moisture,
leading to accumulation of Dampness. Foods that disperse Moisture
and purge Dampness  are used, combined with either warming or
cooling ingredients. Depletion of the Kidney  occurs when Essence  or vital warmth
becomes decient. Foods that replenish Essence  and warm the bodyare needed. Remedial principle: Tonify Qi and Essence ; disperse Moisture ;
eliminate Cold. ½ oz. dioscorea rhizome
1 lotus seeds
1 oz. poria fungus
1 lycii berries
½ oz. rehmannia
½ oz. cornus fruit
1 inch fresh ginger, minced
1 clove garlic, minced
½ c. chopped cilantro or parsley
½ c. kidney beans
2 tbsp. ground pasilla chili (sweet)
1 tsp ground chili negro (hot)
6. c. vegetable or chicken stock or water
1 c. string beans
½ c. roasted peanuts
1 tsp. salt
• Break the dioscorea into ½-inch pieces. • Simmer all the herbs (excep t the cilantro or parsley), the kidney
beans, chili, and garlic in the stock or water for 1½ hour. • While this is cooking, diago nally cut the string beans and roast
the peanuts in a 350° oven for 10 minutes. • Add the string beans and peanuts, and cook for another 15
minutes. • Add the cilantro or parsley and salt to taste.For congestion of  Moisture
delete  lotus seeds, lycii, peanuts, salt
add 1 oz. corn silk (place in muslin bag), 1 c. sliced celery
For Cold
delete  ginger peel
add 1 tsp grated cardamom, 1 tsp. grated dry ginger
HERBAL BREADS AND  CAKES
To demonstrate the versatility of herbal cuisine, we ground a few
nourishing herbs into powder and used them like our. These
included millet, poria, diosc orea, and lotus seeds, which can be
ground into our in a food mill, if not available in powd ered form. After a hardy Chinese herba l soup, wholesome baked goods are a
treat. Preparing the recipes in this chapter has been a wonderful
adventure: tasting them, making adjustments, and lookin g forward
to a time


 All	positions	that	were	held	can	be	forgiven. Because	of
programming	and	context,	they	sounded	like	a	good	idea	at	the	time. All	such
ideas	were	based	on	the	same	erroneous	notion	that,	in	some	way,	they	served
to	propagate	the	survival	of	a	separate,	independent	ego/self	identity. Actually,	when	it	disappears,	no	loss	is	possible	and	no	gain	is	necessary. It
was	illusion	itself	that	was	the	actual	cause	of	endless	pain	and	suffering. By	its	very	nature,	structure,	and	qualities,	the	false	ego/self	is	not	capable
of	realizing	peace	or	true	happiness. At	best,	it	experiences	pleasure,	which	is
based	on	conditions	whose	loss	brings	about	grief	and	the	return	of
unhappiness. In	the	end,	it	will	be	found	that	the	sacrifice	of	letting	go	of	the
mind	is	actually	the	greatest	gift	one	can	receive. The	reward	so	greatly
exceeds	any	expectations	one	could	have	had	that	it	is	not	explicable. As	the
ego	dissolves	and	the	mind	loses	its	insatiable	grip	on	one’s	sense	of	identity,
some	new	fears	arise. Without	a	mind	to	ensure	survival,	how	will	the	‘I’
survive	and	life	go	on? How	will	dinner	get	made	if	I	don’t	plan	for	it? How
will	the	necessities	of	life	be	met? Isn’t	the	ego/mind	necessary	for	survival? All	these	questions	are	based	on	the	limitations	of	the	ego/mind’s	concepts
of	causality. These	in	turn	are	based	on	the	imagined	duality	that	there	is	a
thought-self	identity	which,	by	its	thoughts	and	desires,	causes	things	to
happen	through	actions. A	‘that’	is	said	to	occur	as	a	result	of	a	‘this’	in	the
world. There	is,	therefore,	an	illusory	separation	between	cause	and	effect,
between	a	separate	‘I’	and	an	event	in	the	world	caused	by	this	‘I’s’	plans	and
ideations. Therefore,	if	it	is	believed	that	if	there	are	no	ego/mind’s	thoughts
to	cause	anything	to	happen,	how	will	survival	be	supported? This	is	the
source	of	much	fear,	insecurity,	and	raging	anger	when	obstructions	to	plans
appear	and	threaten	this	imaginary	survival	mechanism. In	serious	spiritual	work,	it	is	necessary	to	have	a	few	simple	basic	tools
that	are	absolutely	dependable	and	safe	to	rely	on	in	order	to	walk	through
fear	and	uncertainty. One	basic	truth	that	is	of	inestimable	value	and
usefulness	is	the	dictum	that	all	fear	is	fallacious	and	not	based	on	truth. Fear
is	overcome	by	walking	directly	into	it	until	one	breaks	through	to	the	joy	that
the	fear	is	blocking. The	joy	that	follows	facing	any	spiritual	fear	comes	from
the	discovery	that	it	was	merely	an	illusion	without	basis	or	reality. The	ego/mind	is	limited	to	the	Newtonian	paradigm	of	reality	and	is	notcapable	of	really	understanding	the	nature	of	life	itself. In	reality,	everything
occurs	of	its	own,	with	no	exterior	cause. Every	thing	and	every	event	is	a
manifestation	of	the	totality	of	All	That	Is,	just	as	it	is	at	any	given	moment. Once	seen	in	its	totality,	everything	is	perfect	at	all	times	and	nothing	needs
an	external	cause	to	change	it	in	any	way. From	the	viewpoint	of	the	ego’s
positionality	and	limited	scope,	the	world	seems	to	need	endless	fixing	and
correction. This	illusion	collapses	as	a	vanity. In	Reality,	everything	is	automatically	manifesting	the	inherent	destiny	of
its	essence;	it	doesn’t	need	any	external	help	to	do	this. With	humility,	one
can	relinquish	the	ego’s	self-appointed	role	as	savior	of	the	world	and
surrender	it	straight	to	God. The	world	that	the	ego	pictures	is	a	projection	of
its	own	illusions	and	arbitrary	positionalities. No	such	world	exists. Another	source	of	hesitation	when	doing	spiritual	work	occurs	because
there	seems	to	be	a	transitory	conflict	between	customary	social	attitudes	and
the	work	of	spiritual	evolution. Out	of	habit,	there	is	claim	to	sets	of	beliefs
and	values	that	derive	from	customary	values,	expectations,	and
programming. These	are	believed	to	be	of	value	to	oneself	and	society,	and
there	may	be	some	reluctance	to	relinquish	them. For	example,	one	may	feel
guilt	over	abandoning	cherished,	mechanistic,	or	religious	convictions	or
good-person	programming	held	to	be	ideals. To	move	through	these	sources
of	conflict,	it	is	useful	to	remember	that	the	spiritual	journey	requires	the
relinquishing	of	all	beliefs	and	attitudes	in	order	to	create	space	‘for	Reality	to
shine	forth’. The	emphasis	on	and	expectations	of	one’s	efforts	shift	from	the	expected
and	the	mundane	to	what	appear	at	first	to	be	exceptional	and	unusual. There
is	a	temporary	abandonment	of	what	was	fantasized	to	be	of	value	to	society. What	were	thought	to	be	crucially	important	viewpoints	are	seen	to	be
impertinent	presumptions	and	hollow	rhetoric. The	relinquishment	of	pet
slogans	reveals	them	to	be	primarily	forms	of	operational	propaganda	with
hidden	motives	to	control	others	and	influence	their	minds. With	humility	comes	the	willingness	to	stop	trying	to	control	or	change
other	people	or	life	situations	or	events	ostensibly	‘for	their	own	good’. To	be
a	committed	spiritual	seeker,	it	is	necessary	to	relinquish	the	desire	to	be
‘right’	or	of	imaginary	value	to	society. In	fact,	nobody’s	ego	or	belief
systems	is	of	any	value	to	society	at	all. The	world	is	neither	good	nor	bad	nor
defective,	nor	is	it	in	need	of	help	or	modification	because	its	appearance	is
only	a	projection	of	one’s	own	mind. No	such	world	exists. Another	habit	of	the	mind	that	creates	temporary	obstacles	is	the	frequent
use	of	the	hypothetical	as	a	source	for	argument	and	doubt. It	is	always
possible	for	the	intellect	to	construct	an	imaginary	set	of	concepts	in	such	away	to	refute	anything. The	unconscious	purpose	of	the	hypothetical	position
is	always	the	vanity	of	being	‘right’	and	refuting	some	other	point	of	view. The	hypothetical	has	no	validity	and	no	existence	in	reality. The	‘what	if	’
never	has	to	be	addressed	in	spiritual	work	inasmuch	as	it	is	a	spurious
product	of	imagination	and	languaging	whose	motive	is	self-justification	of	a
positionality. The	consciousness	level	of	intellectualization	calibrates	in	the	400s,which
is	useful	in	the	physical	world	of	human	endeavor	but	a	limitation	and	a	great
barrier	to	enlightenment. The	intellect	itself	is	a	great	limitation,	and	the
greatest	geniuses	of	science	and	the	intellect	all	calibrate	at	approximately
499.That	is	as	far	as	the	intellect	can	go	due	to	the	limitations	set	by	its
context	of	reality. To	go	beyond	that	limit	requires	a	greater	context	and	takes
one	into	noncausality,	nonduality,	and	the	nonlinear	and	non-Newtonian
dimensions	of	thought	and	understanding. It	is	necessary	to	see	that	everything	is	what	it	is	as	a	consequence	of	the
entire	universe’s	being	what	it	is	in	its	totality	throughout	all	time.


 Having imagined these vivid e xperiences in all the ﬁve
senses, open your eyes. Y ou will be startled at what you see. The or dinary world is vividly alive. Colors ar e brighter. A
vibrancy hangs in the air. This startling change is r eported
by everyone, and it demonstrates that even slightly
heightening your inner world causes the outer world to
automatically follow suit. What we have her e is a clue to one
of the deepest of spiritual secr ets, the power to alter r eality
all at once. Such power isn’t available on the surface of life,
which is why people feel tossed about by their e xternal
circumstances. Y ou must ﬁnd the level of the soul, wher e
the holographic impulse can cr eate anything. Jung called it the collective unconscious  rather than the
collective conscious  for this very r eason. Human beings
have collectively cr eated the world without knowing that it
was happening. Her e are the main ingr edients we used. Notice how they spiral deeper and deeper fr om the ﬁrst,which seems rather har mless, to the last, which is highly
self-destructive:
Secrecy: We lear ned not to r eveal our basic drives and
desir es. Guilt and shame:  Once the basic drives and desir es
were hidden, they felt bad. Judgment:  Anything that felt bad became wr ong. Blame:  We wanted to know who was r esponsible for
the pain we felt. Projection:  A convenient scapegoat was
manufactur ed, either a hated enemy or an invisible
demonic for ce. Separation:  We did everything we could to push this
demonic for ce outside ourselves. Enemies wer e “the
other,” who had to be guar ded against and fought
with. Struggle:  Projection couldn’t mak e the pain go away
permanently, so a constant state of inner -versus- outer
warfar e ensued. As you can see, the shadow is still being fueled, because
we ar e masters at manipulating these ingr edients. W e are
addicted to them, in fact, even though the r esult is war,
violence, crime, and endless struggle, not to mention the
stiﬂing eﬀect of believing in cosmic evil as a pr esence in the
world. The solution is to uncr eate the shadow. It’s not
Frankenstein’s monster, a hor ror that has gr own mor e
powerful than its cr eator. The shadow is a r egion of the
psyche. Nothing e xists in it that is beyond our power to
dissolve. Instead of allowing the shadow to victimize us, we
must seize the contr ol switch and r eclaim our true function
as cr eators. THE W AY OUT
Let me summarize the ar gument up to now in thr ee
sentences. Duality is wher e you ar e. The shadow has
surrounded you with a fog of illusion. Y our split self is the
ﬁrst and most damaging illusion. Now let’s engage the
problem personally, by seeing if the diagnosis actually ﬁts. The shadow may be har d for you to see when you look
around on this or any other day. For most of us, everyday
life isn’t pathological. Even though e xperts tell us that
domestic and se xual abuse is far mor e widespr ead than we
want to admit, even though depr ession and anxiety
disor ders continue to rise at an alar ming rate, or dinary
people ﬁnd it easy to deny the dark er side of human natur e. So it’s important to know that the shadow isn’t a bogeyman. Anything that k eeps you unconscious is the r esult of the
shadow, because the shadow is the hiding place of pain and
stress. Mass outbr eaks of violence occur when social str ess
cannot be suppr essed any longer. Domestic violence occurs
when personal str ess cannot be contained. The price of
remaining unconscious is very high. Let’s mak e this mor e personal. The for ces that have been
employed over the ages to cr eate the collective shadow ar e
being used by you today. The unconscious may seem lik e an
amorphous sea, a dark chaos of impulses, drives, secr ets,
and taboos all jumbled together. But we can separate out
the various strands and mak e sense of them. Consider the
following chart:
“Me and My Shadow”
Like everything in life, cr eating the shadow is a pr ocess. No
one sets out to incr ease the power of the shadow, yet we all
do. The shadow incr eases whenever you r esort to the
following:Keeping secr ets fr om yourself and others. A
secretive life gives the shadow material to build
upon. F orms of secr ecy ar e denial, deliberate
deception, fear of e xposing who you ar e, and
conditioning by a dysfunctional family. Harboring guilt and shame. Everyone is fallible; no
one is perfect. But if you feel ashamed of your
mistak es and guilty about your imperfections, the
shadow gains power. Making yourself and others wr ong. If you can’t ﬁnd
a way to r elease your guilt and shame, it’s all too
easy to decide that you—or others—deserve them. Judgment is guilt wearing a moral mask to disguise
its pain. Needing someone to blame. Once you decide that
your inner pain is a moral issue, you will have no
trouble blaming someone else you feel is inferior to
you in some way. Ignoring your own weaknesses while criticizing
those ar ound you. This is the pr ocess of pr ojection,
which many don’t see or understand very well. But
whenever you try to e xplain a situation as the act of
God or the Devil, you ar e projecting. The same goes
for identif ying “them,” the bad people who cause
all the pr oblems. If you believe the pr oblem is with
“them,” you have pr ojected your own fear instead
of taking r esponsibility for it. Separating yourself fr om others. If you r each the
point wher e you feel that the world is divided into
“them” and “us,” you will naturally identif y your
side as the good one and choose it. This isolation
increases a sense of fear and suspicion, which the
shadow thrives on. Struggling to k eep evil at bay. At the bottom of the
cycle, people ar e convinced that evil lurks
everywher e. What has r eally happened is that the
creators of illusion ar e being fooled by their own
creation. Everything has come together to give the
shadow enor mous power. We’ve tak en the ﬁrst step in r emoving the shadow’s power
by exposing the pr ocess that fuels it. Ther e’s a downwar d
spiral. It begins by thinking you have to k eep secr ets, and
then those secr ets, instead of r emaining quietly hidden,
become the sour ce of shame and guilt. Self -judgment
enters. This is too painful to live with, so you sear ch for
someone outside yourself to blame. The spiral leads
eventually to isolation and denial. By the time you ﬁnd
yourself struggling with sin and evil, you have long ago lost
sight of the basic fact that would save you, which isn’t
redemption fr om the Devil. The basic fact is that you
enter ed this whole pr ocess willingly by making simple
choices. Ther efore to escape you only need to mak e the
opposite choices. I’ve divided those choices into four categories with steps
to tak e towar d making them:
1. Stop pr ojecting. 2. Detach and let go. 3. Give up self -judgment. 4. Rebuild your emotional body. The basic life choices ar e available to anyone. W e mak e
the opposite choices all the time. The shadow has
persuaded us to blame others rather than tak e
responsibility. It tells us that we ar e unworthy of love and
respect. It pr omotes anger and fear as natural r eactions tolife. All of us ar e entangled in these disastr ous choices. They
stiﬂe our lives and r emove all joy. So nothing is mor e urgent
than to tur n the pr ocess ar ound, and the sooner the better. Step 1: Stop Projecting
The shadow, accor ding to Jung, tells us to ignor e our own
weaknesses and pr oject them on others. T o avoid feeling
that we’r e not good enough, we see others ar ound us as not
good enough. Countless e xamples come to mind. Some ar e
trivial, while others ar e a matter of life and death. The latest
movie starlet is criticized for losing too much weight while a
whole nation becomes mor e obese. Antiwar movements ar e
denounced as unpatriotic, while everyone is paying tax es to
kill citizens of a country that has never done America any
harm. Everyone uses pr ojection as a defense to avoid


 intimate and powerful way by becoming
aware of your breathing and learning to hold your a ttention there. This is a healing
and deeply empowering thing to do. It brings about a shift in consciousness from
the conceptual world of thought to the inner realm of unconditioned consciousness. ***
 You need nature as your teacher to help you re-conn ect with Being. But not only do
you need nature, it also needs you. You are not separate from nature. We are all part o f the One Life that manifests
itself in countless forms throughout the universe, forms that are all completely
interconnected. When you recognize the sacredness, the beauty, the incredible
stillness and dignity in which a flower or a tree e xists, you add something to the
flower or the tree. Through your recognition, your awareness, nature too comes to
know itself. It comes to know its own beauty and sa credness through you! ***

A great silent space holds all of nature in its emb race. It also holds you. ***

Only when you are still inside do you have access t o the realm of stillness that
rocks, plants, and animals inhabit. Only when your noisy mind subsides can you
connect with nature at a deep level and go beyond t he sense of separation created
by excessive thinking. Thinking is a stage in the evolution of life. Natur e exists in innocent stillness that is
prior to the arising of thought. The tree, the flow er, the bird, the rock are unaware
of their own beauty and sacredness. When human bein gs become still, they go
beyond thought. There is an added dimension of know ing, of awareness, in the
stillness that is beyond thought. Nature can bring you to stillness. That is its gift  to you. When you perceive and
join with nature in the field of stillness, that fi eld becomes permeated with your
awareness. That is your gift to nature. Through you nature becomes aware of itself. Nature has been waiting for you, as it
were, for millions of years. Chapter 8
Relationships

How quick we are to form an opinion of a person, to  come to a conclusion about them. It is satisfying to the egoic mind to label a nother human being, to give them a
conceptual identity, to pronounce righteous judgmen t upon them. Every human being has been conditioned to think and  behave in certain ways–
conditioned genetically as well as by their childho od experiences and their cultural
environment. That is not who they are, but that is who they appe ar to be. When you pronounce
judgment upon someone, you confuse those conditione d mind patterns with who
they are. To do that is in itself a deeply conditio ned and unconscious pattern. You
give them a conceptual identity, and that false ide ntity becomes a prison not only
for the other person but also for yourself. To let go of judgment does not mean that you don’t see what they do. It means that
you recognize their behavior as a form of condition ing, and you see it and accept it
as that. You don’t construct an identity out of it for that person. That liberates you as well as the other person from  identification with conditioning,
with form, with mind. The ego then no longer runs y our relationships. ***

As long as the ego runs your life, most of your tho ughts, emotions, and actions
arise from desire and fear. In relationships you th en either want or fear something
from the other person. What you want from them may be pleasure or material  gain, recognition, praise or
attention, or a strengthening of your sense of self  through comparison and through
establishing that you are, have, or know more than they. What you fear is that the
opposite may be the case, and they may diminish you r sense of self in some way. When you make the present moment the focal point of  your attention–instead of
using it as a means to an end–you go beyond the ego  and beyond the unconscious
compulsion to use people as a means to an end, the end being self-enhancement at
the cost of others. When you give your fullest atte ntion to whoever you are
interacting with, you take past and future out of t he relationship, except for
practical matters. When you are fully present with everyone you meet, you
relinquish the conceptual identity you made for the m–your interpretation of who
they are and what they did in the past–and are able  to interact without the egoic
movements of desire and fear. Attention, which is a lert stillness, is the key. How wonderful to go beyond wanting and fearing in y our relationships. Love does
not want or fear anything. ***

If her past were your past, her pain your pain, her  level of consciousness your level
of consciousness, you would think and act exactly a s she does. With this realization
comes forgiveness, compassion, peace. The ego doesn’t like to hear this, because if it ca nnot be reactive and righteous
anymore, it will lose strength. ***

When you receive whoever comes into the space of No w as a noble guest, when
you allow each person to be as they are, they begin  to change. ***

To know another human being in their essence, you d on’t really need to know
anything about them–their past, their history, thei r story. We confuse knowing
about with a deeper knowing that is non-conceptual. Knowing about and knowing
are totally different modalities. One is concerned with form, the other with the
formless. One operates through thought, the other t hrough stillness. Knowing about is helpful for practical purposes. On  that level, we cannot do
without it. When it is the predominant modality in relationships, however, it
becomes very limiting, even destructive. Thoughts a nd concepts create an artificial
barrier, a separation between human beings. Your in teractions are then not rooted
in Being, but become mind-based. Without the concep tual barriers, love is naturally
present in all human interactions. ***

Most human interactions are confined to the exchang e of words–the realm of
thought. It is essential to bring some stillness, p articularly into your close
relationships. No relationship can thrive without the sense of spa ciousness that comes with
stillness. Meditate or spend silent time in nature together. When going for a walk or
sitting in the car or at home, become comfortable w ith being in stillness together. Stillness cannot and need not be created. Just be r eceptive to the stillness that is
already there, but is usually obscured by mental no ise. If spacious stillness is missing, the relationship will be dominated by the mind and
can easily be taken over by problems and conflict. If stillness is there, it can contain
anything. ***

True listening is another way of bringing stillness  into the relationship. When you
truly listen to someone, the dimension of stillness  arises and becomes an essential
part of the relationship. But true listening is a r are skill. Usually, the greater part of
a person’s attention is taken up by their thinking. At best, they may be evaluating
your words or preparing the next thing to say. Or t hey may not be listening at all,
lost in their own thoughts. True listening goes far beyond auditory perception. It is the arising of alert
attention, a space of presence in which the words a re being received. The words
now become secondary. They may be meaningful or the y may not make sense. Far
more important than what you are listening to is th e act of listening itself, the space
of conscious presence that arises as you listen. Th at space is a unifying field of
awareness in which you meet the other person withou t the separative barriers
created by conceptual thinking. And now the other p erson is no longer “other.” In
that space, you are joined together as one awarenes s, one consciousness. ***

Do you experience frequent and repetitive drama in your close relationships. Do
relatively insignificant disagreements often trigge r violent arguments and
emotional pain. At the root of it lie the basic ego ic patterns: the need to be right,
and, of course, for someone else to be wrong, that is to say identification with
mental positions. There is also the ego's need to b e periodically in conflict with
something or someone in order to strengthen its sen se of separation between me
and the other, without which it cannot survive. In addition, there is the accumulated
emotional pain from the past that you and each huma n being carries within, both
from your personal past as well as the collective p ain of humanity that goes back a
long, long time. This pain body is an energy field within you that sporadically takes
you over because it needs to experience more emotio nal pain for itself to feed on
and replenish itself. It will try to control your t hinking and make it deeply negative. It loves your negative thoughts since it resonates with every frequency and so can
feed on them. It will also provoke negative emotion al reactions in people close to you, especially your partner, in order to feed on t he ensuing drama and emotional
pain. How can you free yourself from this unconscio us identification with pain that
creates so much misery in life. Become aware of it. Realize that it is not who you
are and recognize it for what it is, past pain. Wi tness it


 Moses, honoring the cooperation of
my highest self, and acknowle dging my Divinely aligned desires. With
these spiritually uplifting sounds wafting through the room or my
earphones, I breathe in a sense  of tranquility and conscious contact with
God. These frequencies have been a regular part of my meditation and
manifesting spiritual activities for the past year or so. In fact, I meditate
every day for 40 minutes using these exact frequencies to accompany me as
I make conscious contact with God in my sacred meditation practice. I
encouraged several of my children to join me in a meditation session
listening to these sacred sounds while using the mantra I am that I am. After
only one session, my adult child ren were hooked, and each day they would
ask me to put on the “I am wishes fulfilled sounds,” so that we could all
meditate together. I have reproduce d the sacred sounds in a separate CD titled I AM Wishes
Fulfilled Meditation. The CD contains three tracks. The first is an
explanation of how to use this meditation and the results that have accrued
to me. I practice  daily with eithe r headphones or not, in a room aglow with
white candles. To me the soun ds are sacred, and I am indebted to James
Twyman and Jonathan Goldma n for doing the extensive research to re-
create these sounds that match up with the special numbers associated with
the phrase EHYEH ASHER EHYEH. These were the words that God spoke
to Mose s when he asked for God’s name as reported in the book of Exodus. These words in Hebrew are most often translated as “I am that I am.”
Listening to the sacred sounds while meditating brings me, and some of
my children as well, a sense of tranquility and a feeling of being at total
oneness with the Divine. I simp ly love having these sounds with me in this
holy practice of meditation as a tool in the whole process of living a wishes
fulfilled life. The second track is a 20-mi nute reproduction of the Moses Code
Frequency Meditation, for a deep meditation, and the third track is a 20-
minute meditation version with guitar accompaniment for a more active
experience. I do tracks two and three consecutively every day, using the I
am that I am mantra as explained in track one. It is indeed a very powerful
tool for manifesting into your life all of your God-realized desires.OceanofPDF.comSummary
The Essence of Putting These Pr ofound T eachings to W ork in
Your Life
1. Be willing to change your concept of yourself, which means
changing what you have believed to be true. 2. Recognize yourself as always connected to your Source of
being. 3. Become willing to say “I am God” from an egoless
perspective. 4. T reasure your greatest gift—your imagination. 5. Live as if what you desire is already here. 6. Assume the feeling of your wish fulfilled. 7. Never let your attention be directed by anything or anyone
other than your own highest self. 8. Use the last moments of your day before sleeping to reinforc e
in your mind your desires as fulfilled. 9. Have a mind that is open to all possibilities. 10. Remember always:
You wer e born with potential. You wer e born with goodness and trust. You wer e born with ideals and dr eams. You wer e born with gr eatness. You wer e born with wings. You ar e not meant for crawling, so don’ t.
You have wings. Learn to use them and fly. — R UMI
This concludes my labor of love in bringing all of this material into print. I have been profoundly touched by the many spiritual teachers whom I have
quoted throughout this book. OceanofPDF.comENDNOTES
Special thanks goes to the Saint Germain Foundation, for permission to
quote from The “I AM” Discourses, by Ascended Master Saint Germain,
Volumes 3 and 11. (©Saint Germain Foundation, Schaumbur g, IL—Used
by Permission.) Please visit: www.SaintGermainPr ess.com. Special thanks also goes to DeVorss Publications, for permission to quote
from The Power of Awareness  and Feeling Is the Secret, by Neville. (©DeV orss Publications, Camarillo, CA—Used by Permission.) Please
visit: www.DeV orss.com. Quotes from all of these wonderful books are noted below. Chapter 1
1. Neville, The Power of Awareness, pg. 7. Camarillo, CA: DeVorss
Publications, 2005. 2. Neville, The Power of A wareness, pg. 12. 3. Neville, The Power of A wareness, pg. 9. Chapter 3
4. Neville, The Power of A wareness, pg. 121. 5. Neville, The Power of A wareness, pg. 122. 6. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Foreword. Schaumbur g, IL: Saint Germain Press. 7. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 01. 8. Neville, The Power of A wareness, pg. 121. 9. Neville, The Power of A wareness, pg. 3. 10. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 02. Chapter 411. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 16. 12. Neville, The Power of A wareness, pg. 45–46. Chapter 5
13. Neville, The Power of A wareness, pg. 63–64. 14. Neville, The Power of A wareness, pg. 10. 15. Neville, The Power of A wareness, pg. 1 1. 16. Neville, The Power of A wareness, pg. 69. 17. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 21. Chapter 6
18. Neville, The Feeling Is the Secret in The Neville Reader. Camarillo,
CA: DeV orss Publications, 2005. 19.  Ibid. 20.  Ibid. 21.  Ibid. 22.  Ibid. 23.  Ibid. 24.  Ibid. 25.  Ibid. 26. Neville, The Power of A wareness, pg. 46. 27. Neville, The Power of A wareness, pg. 82–83. 28. Neville, The Feeling Is the Secr et. Chapter 7
29. Neville, The Power of A wareness, pg. 49. 30.  Ibid. 31. Neville, The Power of A wareness, pg. 50. 32.  Ibid. 33. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 1 1. 34. Neville, The Power of A wareness, pg. 80.35. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 06. 36. Neville, The Power of A wareness, pg. 86. 37. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 16. 38. Neville, The Power of A wareness, pg. 24. Chapter 8
39. Neville, The Feeling Is the Secr et. 40.  Ibid. 41.  Ibid. 42. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 04. 43. Neville, The Feeling Is the Secr et. 44.  Ibid. 45. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 16. Chapter 9
46. Neville, The Power of A wareness, pg. 1 11–112. 47. Neville, The Power of A wareness, pg. 1 12. 48. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 16. 49.  Ibid. 50. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 26. 51.  Ibid. 52.  Ibid. 53. Neville, The Feeling Is the Secr et. 54. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 27. 55. Neville, The Feeling Is the Secr et. 56. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 07.57. Ascended Master Saint Germain, The “I AM” Discourses, Volume 3,
Discourse 31. 58. Ascend ed Master Saint Germain, The “I AM” Discourses, Volume 11. Schaumbur g, IL: Saint Germain Press. OceanofPDF


, thr ough gr owth or thr ough escape. Maybe this degr ee will do it, or this job, this seminar, this
therapist, this r elationship, this diet, or this pr oject. But too
often the medicine falls short of a cur e, and the chains just
keep getting thick er and tighter. The same soap operas
develop with diﬀer ent people in diﬀer ent cities. W e begin to
realize that we ourselves ar e somehow the pr oblem, but we
don’t know what to do about it. W e’re not powerful enough
to over rule ourselves. W e sabotage, abort everything: our
careers, our r elationships, even our childr en. W e drink. W e
do drugs. W e contr ol. W e obsess. W e code-pend. W e
overeat. W e hide. W e attack. The for m of the dysfunction is
irrelevant. W e can ﬁnd a lot of diﬀer ent ways to e xpress how
much we hate ourselves. But e xpress it we will. Emotional ener gy has got to go
somewher e, and self -loathing is a powerful emotion. T urned
inwar d, it becomes our personal hells: addiction, obsession,
compulsion, depr ession, violent r elationships, illness. Projected outwar d, it becomes our collective hells: violence,
war, crime, oppr ession. But it’s all the same thing: hell has
many mansions, too. I remember, years ago, having an image in my mind that
frightened me ter ribly. I would see a sweet, innocent little
girl in a perfect white or gandy apr on, pinned scr eaming with
her back against a wall. A vicious, hysterical woman was
repeatedly stabbing her thr ough the heart with a knife. I
suspected that both characters wer e me, that they lived as
psychic for ces inside my mind. W ith every passing year, I
grew mor e scar ed of that woman with the knife. She was
active in my system. She was totally out of contr ol, and I felt
like she wanted to kill me.When I was most desperate, I look ed for a lot of ways out
of my personal hell. I r ead books about how our minds
create our e xperience, how the brain is lik e a bio -computer
that manufactur es whatever we feed into it with our
thoughts. “Think success and you’ll get it, ”Expect to fail
and you will,” I r ead. But no matter how much I work ed at
changing my thoughts, I k ept going back to the painful
ones. T emporary br eakthr oughs would occur : I would work
on having a mor e positive attitude, get myself together and
meet a new man or get a new job. But I would always r evert
to the patter ns of self -betrayal: I’d eventually tur n into a
bitch with the man, or scr ew up at the job. I would lose ten
pounds, and then put them back on in ﬁve minutes, ter riﬁed
by how it felt to look beautiful. The only thing mor e
frightening than not getting male attention, was getting lots
of it. The gr oove of sabotage ran deep and automatic. Sur e,
I could change my thoughts, but not per manently. And
there’s only one despair worse than “ God, I blew it.”—and
that’s, “ God, I blew it again.”
My painful thoughts wer e my demons. Demons ar e
insidious. Thr ough various therapeutic techniques, I’d
become very smart about my own neur oses, but that didn’t
necessarily e xorcise them. The garbage didn’t go away; it
just became mor e sophisticated. I used to tell a person what
my weaknesses wer e, using such conscious language that
they would think, “W ell, obviously she knows what her
patter ns ar e, so she won’t do that again.”
But oh yes, I would. A cknowledging my patter ns was just
a way of diverting someone’s attention. Then I’d go into a
rampage or other outrageous behavior so quickly and
smoothly that no one, least of all myself, could do anything
to stop me befor e I’d ruined a situation completely. I would
say the e xact wor ds that would mak e the man leave, or hitme, or mak e someone ﬁr e me, or worse. In those days, it
never occur red to me to ask for a miracle. For one thing, I wouldn’t have known what a miracle was. I put them in the pseudo -mystical-r eligious garbage
category. I didn’t know, until r eading A Course in Miracles,
that a miracle is a r easonable thing to ask for. I didn’t know
that a miracle is just a shif t in per ception. I once attended a twelve-step meeting wher e people
were asking God to tak e away their desir e to drink. I had
never gone overboar d with any one particular dysfunctional
behavior. It wasn’t drinking or drugs that was doing me in; it
was my personality in general, that hysterical woman inside
my head. My negativity was as destructive to me as alcohol
is to the alcoholic. I was an artist at ﬁnding my own jugular. It was as though I was addicted to my own pain. Could I ask
God to help me with that? It occur red to me that, just as
with any other addictive behavior, maybe a power gr eater
than myself could tur n things ar ound. Neither my intellect
nor my willpower had been able to do that. Understanding
what occur red when I was thr ee years old hadn’t been
enough to fr ee me. P roblems I k ept thinking would
eventually go away, k ept getting worse every year. I hadn’t
emotionally developed the way I should have, and I knew it. Somehow, somewher e, it was as though wires deep inside
my brain had gotten cr ossed. Lik e a lot of other people in
my generation and cultur e, I had gotten oﬀ track many
years befor e, and in certain ways just never gr ew up. W e’ve
had the longest postadolescence in the history of the world. Like emotional str oke victims, we need to go back a few
steps in or der to go forwar d. We need someone to teach us
the basics. For me, no matter what hot water I had gotten into, I had
always thought that I could get myself out of it. I was cuteenough, or smart enough, or talented enough, or clever
enough—and if nothing else work ed, I could call my father
and ask for money. But ﬁnally I got myself into so much
trouble, that I knew I needed mor e help than I could muster
up myself. At twelve-step meetings, I k ept hearing it said
that a power gr eater than I could do for me what I couldn’t
do for myself. Ther e was nothing else to do and ther e was
no one lef t to call. My fear ﬁnally became so gr eat, that I
wasn’t too hip to say “ God, please help me.”
2. THE LIGHT
“The light is in you.”
So I went thr ough this grandiose, dramatic moment
wher e I invited God into my life. It was ter rifying at ﬁrst, but
then I kind of got oﬀ on the idea. After that, nothing r eally felt the way I e xpected it to. I
had thought that things would impr ove. It’s as though my
life was a house, and I thought God would give it a
wonderful paint job—new shutters per haps, a pr etty portico,
new r oof. Instead, it felt as though, as soon as I gave the
house to God, He hit it with a giant wr ecking ball. “Sor ry,
honey,” He seemed to say, “Ther e wer e cracks in the
foundation, not to mention all the rats in the bedr oom. I
thought we better just start all over.”
I had r ead about people sur rendering to God and then
feeling this pr ofound sense of peace descend lik e a mantle
over their shoulders. I did get that feeling, but only for about
a minute and a half. After that, I just felt lik e I’d been
busted. This didn’t tur n me oﬀ to God so much as it made
me respect His intelligence. It implied He understood the
situation better than I would have e xpected. If I was God, I’dhave busted me too. I felt mor e grateful than r esentful. I
was desperate for help. A certain amount of desperation is usually necessary
befor e we’r e ready for God. When it came to spiritual
surrender, I didn’t get serious, not r eally, until I was down on
my knees completely. The mess got so thick that all


 the unsatisfactory present. NEGA TIVITY AND SUFFERING HA VE THEIR ROOTS
 IN TIME
But the belief th at the futur e wil l be better than the pr esent is not always
an illusion. The pr esent  can be dr eadful, and things  can get better in the
futur e, and often they do. Usually, the future is a replica of the past. Superficial cha nges are
possible, but r eal  transformation is rare and depends upon whether you
can become present enough to d issolve the past by accessing th e power
of the Now. What you perceive as future is an intrinsic part of your state
of c onsciousnes s now. If your mind carries a heavy burden of past, you
will experience more of the same. The past perpetuates itself through
lack of presence. The quality of your consciousness at this moment iswhat sha pes the  future — whic h, of course, can only be experienced as
the Now. Y ou may  win ten million dollars, but that kind of change is no more than
skin dee p. Y ou would simply c ontinue to act out the same conditioned
patterns in more luxurious surr oundings. Humans have learned  to split
the atom. Instead of killing ten or twenty people with a wooden club, one
person can now kill a million just by pushing a button. Is that r eal
change? If it is the qualit y of your consc iousness at this moment that de termines
the futu re, then what is it that determines the quality of your
consciousness? Y our degree of presence. So the only place where true
change can occur and where the past can be dissolved is the Now. All negativity is caused by an accumulation of psychological time and
denial of the present. Unease, an xiety, tension, stress, worry — all forms
of f ear — are caused by too much future, and not enough presence. Guilt, re gret, resentment, grievances, sadness, bitterness, and all  forms of
nonfor giveness are caused by too much past, and not enough presence. Most people find it dif ficult to believe that a state of consciousness
totally free of al l negativity is po ssible. And yet this is the liberated state
to which  all spiritual teachings p oint. It is the promise of salvation, not in
an illusory future but right here and now. Y ou may  find it hard to recogniz e that time is the cause of your suf fering
or your problem s. Y ou believe t hat they are caused by specific situations
in your life, and seen from a conventional viewpoint, this is true. But
until you have d ealt with the basic problem-making dysfunctio n of the
mind — its attachment to past and future and denial of the Now —
problems are actually interchangeable. If all your problems or p erceived
causes o f suf fering or unhappiness were miraculously removed  for you
today, but you h ad not become m ore present, more conscious, you wouldsoon fin d yourse lf with a simila r set of problems or causes of s uf fering,
like a shadow that follows you wherever you go. Ultimately, there is only
one problem: the time-bound mind itself. I cannot believe that I could ever r each a point wher e I am completely
fr ee of my pr oblems. Y ou are  right. Y ou can never r each  that point because you ar e  at that
point now. There is  no salvation in time. Y ou cannot be free in the future. Presence
is the key to freedom, so you can only be free now. FINDING THE LIFE UNDERNEA TH YOUR LIFE SITUA TION
I don ’ t s ee how I can be fr ee now. As it happens, I am extr emely  unhappy
with my life at the moment. This is a fact, and I would be deluding myself
if I tried  to convince myself that all is well when it definitely isn’ t. T o me,
the pr esent moment is very unhappy; it is not liberating at all. What
keeps m e going  is the hope or possibility of some impr oveme nt in the
futur e.

Y ou think that your attention is in the present moment when it’ s actually
taken up completely by time. Y ou cannot be both unhappy and  fully
present in the Now. What yo u refer to as your “life ” should more accurately be ca lled your
“life situation.” It is psychological time: past and future. Certain things
in the past didn’ t go the way you wanted them to go. Y ou  are still
resisting what happened in the past, and now you are resisting what is. Hope is what ke eps you going, b ut hope keeps you focused on the future,
and this  continued focus perpetuates your denial of the Now and
therefore your unhappiness. It is true that my pr esent life situation is the r esult of things that
happened in the past, but it is s till my pr esent situation, and be ing stuck
in it is what makes me unhappy. For get about your life situation for a while and pay attention to your life. What is the differ ence? Y our life situation exists in time. Y our life is now. Y our life situation is mind-stuf f.
Y our life is real. Find the  “narrow gate that leads to life.” It is called the Now. Narrow
your life down to this moment. Y our life situation may be full of
problems — most life situation s are — but find out if you have any
problem at this moment. Not tomorrow or in ten minutes, but now. Do
you have a problem now? When y ou are full of problems, there is no room for anything new to
enter, no  room for a solution. S o whenever you can, make som e room,
create some space, so that you find the life underneath your life situation. Use you r senses  fully. Be where  you are. Look around. Just look, don’ t
interpret. See the light, shapes,  colors, textures. Be aware of the silent
presence of each thing. Be aware of the space that allows ever ything to
be. Listen to t he sounds; don’ t judge them. Listen to the  silence
underneath the sounds. T ouch something — anything — and feel and
acknowledge its Being. Observ e the rhythm of your breathing; feel the
air f lowing in a nd out, feel th e life ener gy inside your bod y. Alloweverything to be, within and w ithout. Allow the “isness” of all things. Move deeply into the Now. Y ou are  leaving behind the dea dening world of mental abstraction, of
time. Y ou are getting out of the insane mind that is draining yo u of life
ener gy, just as it is slowly poisoning and destroying the Earth. Y ou are
awakening out of the dream of time into the present. ALL PROBLEMS ARE ILLUSIONS OF THE MIND
It fe els as if a heavy bur den has been lifted. A sense of lightne ss. I feel
clear... but my pr oblems ar e still ther e waiting for me, ar en’ t they? They
haven’ t been solved. Am I not just temporarily evading them? If you found yourself in paradise, it wouldn’ t be long before your mind
would say “yes, but....” Ultimately, this is not about solv ing your
problems. It’ s about realizing that there ar e  no problems. Only situations
— to be dealt with now, or to be left alone and accepted as part of the
“isness” of the present moment until they change or can  b e dealt with. Problems are mind-made and ne ed time to survive. They canno t survive
in the actuality of the Now. Focus y our attention on the Now and tell me what problem yo u have at
this moment. I am  no t getting any answer because it is impossible to have a problem
when your attention is fully in the Now. A situation that needs to be
either dealt with or accepted — yes. Why ma ke it into a problem? W hy
make anything into a problem? Isn’ t life challenging enough as it is? What do you need problems for? The mind unconsciously loves
problems because they give you an identity of sorts. This is normal, and
it is insane. “P roblem” means that you are dwelling on a situation
mentally withou t there being a true intention or possibility o f taking
action n ow and that you are unc onsciously making it part of yo ur sense
of se lf. Y ou bec ome so overwhelmed by your life situation that you lose
your sen se of life, of Being. Or you are carrying in your mind the insane
burden of a hundred things that you will or may have to do in the future
instead of focusing your attention on the one thing that you can  do now. When you create a problem, you create pain. All it takes is a simple
choice, a simple decision: no matter what happens, I will create no more
pain for myself. I will create no more problems. Although it is  a simple
choice, i t is also very radical. Y ou won’ t make that choice unles s you are
truly fed


’ s text frightened her at first, but Mrs.
Lennox telephoned the Gerson Institute in Bonita, California, and four days
later arrived at a Tijuana, Mexico, hospital that offered medically
supervised Gerson Therapy. She came alone, accompanied by a great deal of negativity voiced in
letters and telephone calls from her family. Still, the woman persisted. Over
time, laboratory tests showed her steady improvement and eventually she
returned to Sacramento to treat herself.After two years on the Gerson Therapy, Alexandra Lennox finally could
consider herself as having succeeded against breast cancer. She had saved
both of her breasts and was flourishing. Sexual relationships with men
began again. Her girlfriends described her to others as vivaci ous, verbal,
intelligent, and looking “really fabulous.” After some two years more, she
felt at the peak of her abilities. SUMMARIZING THE  STANDARD  GERSON  THERAPY FOR  DEGENERA TIVE
DISEASES
What did Mrs. Alexandra Lennox do to restore her health and eliminate
cancer as well as her other healt h problems? Following is a summary of the
standard Gerson Therapy for degenerative diseases. This chapter presents the standard Gerson Therapy protocol being
followed by those degenerative disease patients not attempting to cope with
treatment complications. The chapter discusses:
• Why avoid drinking water  when following the Gerson Therapy for
eliminating serious health problems;
• Why take thyr oid extract  on a regular basis five times per day;
• Why take Lugol (potassium iodide, half-strength ) at the rate of eighteen
drops per day as cancer therapy;
• Why drink liquid potassium compound solution,  4 teaspoonfuls (tsp),
ten times per day, representing  2 grams or 50 mEq each of potassium
acetate, potassium gluconate, and potassium monophosphate (but not for
certain cancer patients);
• Why consume cold-pr essed flaxseed oil, 1 tablespoonful (tbs) twice
daily (with a reduction of this food oil after four weeks to 1 tbs per day);
• Why follow the juicing procedur e which requires the daily drinking of
thirteen 8-ounce  glasses of apple/carrot, carrot alone, green leaf, and/or
orange juices;
• Why ingest niacin  in a dose of 50 mg six times per day;
• Why supplement with porcine pancr eatin, three 325-mg enzyme tablets
four times per day;
• Why receive a crude liver/B12 intramuscular injection  of 100 mcg B12
with 3 cc of crude liver extract each day;• Why take Acidol® (betaine hydrochloride and pepsin ), two capsules
three times per day before meals;
• Why take coenzyme Q10, with its variable dosage;
• Why take laetrile (amygdalin),  useful for all primary cance rs but
specifically indicated for bone cancer metastases;
• Why use Wobe-Mugos® or Megazyme Forte®, the enzymes for
counteracting gastrointestinal gas and for reducing tumor masses;
• Why take brewer ’s yeast  with both its positive and negative effects (for
instance, it’ s contraindicated for cancer patients);
• Why receive five 32-ounce coffee enemas  administered daily for a
variable period of up to two years;
• Why ingest castor oil (orally and rectally) every other day as a
treatment;
• Why under go changes in medications within the first year. Considered the foundation for the Gerson Therapy, brief sketches of the
topics we provide in this chapter only slightly duplicate treatment
instructions which have gone before (or may come after). Indeed, this
chapter could be considered the pivot for our entire book and likely will be
referred to often by readers attempting to help themselves or loved ones
conquer degenerative diseases of all types, but most especially the various
cancers and leukemias. THE REASONS FOR  AVOIDING  WATER AS A  BEVERAGE
Usually, the public is told that, in order to maintain body functions at
optimum levels, people should drink about eight 8-ounce glasses (64 ounces
or 2 quarts) of water daily. On the Gerson Therapy the rules are different. We must study water from a number of angles to understand why this rule
changes. First, when people eat a salty diet, they are naturally thirsty, for our
human physiology forces them to drink enough water to hold excess sodium
in solution. If it is too concentrated, sodium buildup causes problems in the
blood serum as well as in the cells. The sodium in salt can kill. As reported worldwide, on July 27, 1999,
Leroy Elders, a three-month-old baby boy in Great Britain, died of a salt
overdose after his young paren ts fed him adult food. London newspapersexplained that the child’ s paren ts fed him oat breakfast cereal and mashed
potato with gravy because they found infant food too expensiv e. After an
autopsy, the baby’ s pediatrician  said, “Leroy’ s body contained nine grams
of salt, compared with a recommended daily maximum of seven grams for
adult males. The amount of sodium was too high for the baby’ s kidneys to
process, and it poisoned him to death.”1
Second, another cause of thirst is eating a diet high in animal proteins
and fats. The intermediate or end-products of protein and fat digestion are
disturbing to the system and cause the person consuming them to feel
thirsty. Nutritionists have observed that fruitarians (people who eat only
fruit) don’t usually become thirsty. Fruit contains natural distilled water and
is easily  digested without causing any toxic residue; therefore, the body
does not require additional liquids. Dr. Max Gerson prohibited patie nts on the Gerson Therapy from  drinking
water for several reasons. First, Gerson patients consume thirteen 8-ounce
glasses (225 cc) of freshly squeezed juices each day—a lot of liquid. Second, Gerson  patients also eat unsalted soup twice a day, giving them
additional liquids. These two particular components of the Gerson Therapy
diet add up to about 4 liters of fluid intake daily, which is more than
adequate for human needs. Some patients on the Gerson program, however, still request additional
liquids, or they awaken during some nights with the need to drink more
fluids. Since ill persons such as these are not allowed to drink water, they
should be provided with herbal teas, such as peppermint, orange blossom,
linden blossom,  and/or tahebo (lapacho or pau d’arco). A quan tity of such
teas should be stored in a therm os bottle on a night table, right next to the
bed. Also, if the patient has difficulty falling to sleep, certain herbs such as
valerian make sleep-inducing teas. Third, Dr. Gerson did not allow patients to drink water because it tends to
dilute stomach acid and the gastrointestinal tract’ s own digestive juices. It is
well known that patients suffering from chronic diseases generally are low
in gastric acid, which makes it unwise to allow them to drink water. Dr.
Gerson observed that if his patients drank water, their digestion suffered,
creating gas and other intestinal discomforts. In contrast, if someone
already in intestinal distress drinks peppermint tea, it stimulates digestion
and relieves gas or other digestive problems.Please note: All black and/or green teas containing caffeine (similar to
coffee) should be considered drugs, and their consumption on the Gerson
Therapy is forbidden. Fourth, the quality of tap water in the United States is often toxic. In fact,
fluoridated or chlorinated tap water in more than 60 percent of American
cities or larger communities is responsible for illnesses. Chlorine and
especially fluorine are highly detrimental substances; both are in the
chemical family of the halogens and have similar properties. Fluorine,
second in toxicity only to arsenic, is extremely active and can displace the
less active elements in the halogen family, chlorine and iodine. Fluorine is a
carcinogen and deadly poison  foisted on United States residents with
support from the American Dental Association.2,3,4,5
Fluoride was originally a highly toxic by-product of the aluminum
industry. When it was released into the regular sewer syste m, it killed
millions of fish downstream, which eventually led to the prohibition of this
practice. From then on, fluoride had to be specially disposed of, a very
expensive process. The alumin um industry figured out a way to sell the
fluoride in large amounts, rather  than having to dispose of it, and hit on the
idea of adding it to the drinking water. They, in turn, enlisted the American
Dental Associat ion to support the idea (this was not the original idea of the
ADA). HOW DRINKING  FLUORIDA TED WATER CAN DAMAGE THE  THYROID
Because iodine is an essential element in the body, it’s needed by the
thyroid gland to produce the hormone thyroxine. This hormone is extremely
important since it controls meta bolism, the rate at which food is burned. It
is also an essent ial part of the immune system. Thyroxine contr ols, through
body temperature variations, an individual’ s normal temperature or fever if
needed to overcome infection. When the thyroid gland


 for
many years now. I try not to bear a grudge. I’m learning to give people their
space. And I have certainly grown more intuitive about my own body/mind
needs. Yet being a devotee of Ayurveda hasn’ t meant that I never see an
allopathic doctor. In fact, Ayurveda works wonderfully with Western
medicine as a complementary — or, more accurately — an integrative
system of healing. If a vaidya thinks that your blood pressure is dangerously
high or that you have a suspicio us lump, you will probably be encouraged
to see an allopathic doctor. And if a W estern physician combines knowledgeof modern medicine with the timeless wisdom of Ayurveda, the result can
be an ideal healer. Happily, several W estern physicians are doing this today. That said, one thing is for sure:  if you live Ayurveda in your daily life,
you might not need to see a doctor — any doctor — at all, or at least not
often. I said in the beginning of this book that, to me, Ayurveda is an ocean —
not just because  it is so deep and vast, but also because it gives so many
different things to different people. Ships sail across its bosom. Divers
plunge in to look for treasures. Tourists stroll its beaches and heal
themselves with its mist, its brilliant sunsets, its stillness. Take from the A yurvedic ocean what you can. Even its tiniest pearls will
make you richer. Let me leave you with a blessing that was meant quite literally in
ancient India, because Ayurve dic sages believed that we humans were
programmed to live at least a century:
Shatayu bhavah. (May you live a hundred years. ) OceanofPDF. comAPPENDIX
dosha-wise food guide
These ar e basic guidelines only and ar e not intended to cover all possible
food choices. vata
General Guidelines
•   You are slim and light in build, so you can afford to eat in good
quantities. Just make sure you don’t eat more than you can digest
with ease. •   If you are trying to appease your vata, very few dairy produ cts are
off limits for you. So include butter, cheese, and milk in your diet. •   Unlike Kaph a, which should avoid sweeteners, wiry vatas do well
to get some sweeteners in their diet. But remember, moderation is
the key. •   If your vata is strong, you already have plenty of dryness in your
system. You need moist, sweet, luscious fruits, so eat dried fruits
very sparingly. Avoid too much sun. •   Sweet, mois t vegetables are excellent for balancing vata. In their
raw form, they won’ t do you much good, so eat them cooked. Avoid
gas-causing beans and vegetables such as broccoli and cauliflower
in large quantitie s, for bloating and gas are associated with the “air”
quality of vata. •   Most spices and nuts will do you good. For those you need to avoid,
consult the list below. •   Balance the dryness of vata by using good-quality oils, both
externally and in your cooking. Almost every oil works for this
dosha. fruits
Friendliest Avoid
Apples (cooked)
Applesauce
Apricots
Avocados
Bananas
Berries
Cherries
Coconut
Dates (fresh)
Figs (fresh)
Grapefruit
Grapes
Kiwi
Lemons
Limes
Mangoes
Melons
Olives (black)
Oranges
Papaya
Peaches  Apples (raw)
Cranberries Dates (dried)
Figs (dried)
Olives (green)
Pears
Pomegranates
Prunes (dried)
Raisins (dried)
WatermelonPineapple
Plums
Prunes (soaked)
Raisins (soaked)
Rhubarb
Strawberries
Tamarind
vegetables
FriendliestEat in
ModerationOkay if Eaten
RarelyAvoid
Asparagus
Beets
Cabbage
(cooked)
Carrots
Cilantro
Cucumber
Fennel
Garlic
Green
beans
Okra
Parsnips
Peas
(cooked)
Pumpkin
Rutabaga
Sweet
potatoesCauliflower
(cooked)
Daikon radish
(cooked)
Jerusalem
artichoke
Leafy greens
Lettuce
Mustard greens
Onions
(cooked)
Parsley
SpinachBeet greens
Corn
Horseradish
Tomatoes
(cooked)Artichoke
Bitter melon
Broccoli
Brussels sprouts
Cabbage (raw)
Cauliflower (raw)
Celery
Eggplant
Kale
Kohlrabi
Onions (raw)
Peppers (sweet and
hot)
Potatoes (white)
Prickly pear (fruit
and leaves)
Radishes (raw)
Turnips
Wheat-grass sproutslegumes
FriendliestEat in
ModerationAvoid
Mung beans (whole bean)
Mung dal (split mung
bean)
Tur dal (split yellow
lentils)
Urad dal (split black
lentils)Lentils
(red)
Soy milk
Soy sauce
TofuAdzuki beans
Black beans
Black-eyed peas
Chickpeas (garbanzo
beans)
Kidney beans
Lentils (brown)
Lima beans
Navy beans
Peas (dried)
Pinto beans
Soybeans
Soy flour
Soy powder
Split peas
Tempeh
White beans
dairy products
FriendliestEat in
ModerationAvoid
Butter
Buttermilk
Cheese
(soft)
CottageCheese (hard)
Ice cream
Sour cream
Yogurt (diluted and
spiced)Cow’ s milk (powdered)
Goat’ s milk (powdered)
Yogurt (plain, frozen, or with
fruit)cheese
Cow’ s milk
Ghee
Goat cheese
Goat’ s milk
grains
FriendliestEat in
ModerationOkay if
Eaten Rar elyAvoid
Durum
wheat flour
Oats
(cooked)
Pancakes
Quinoa
Rice (all
kinds)
WheatAmaranth Pasta
Polenta
Rice cakesBarley Bread (with
yeast)
Buckwheat Cereal (cold,
dry, or puf fed)
Corn
Couscous
Crackers
Granola
Millet
Muesli
Oat bran
Oats (dry)
Rye
Sago
Spelt
Tapioca
Wheat bran
beverages
Friendliest Drink in
ModerationOkay if
DrunkAvoidRarely
Almond milk
Aloe vera juice
Apple cider
Apricot juice
Berry juice (except
for cranberry)
Carrot juice
Chai (hot spiced
milk)
Chamomile tea
Cherry juice
Clove tea
Grain “cof fee”
Grape juice
Grapefruit juice
Lemonade
Mango juice
Orange juice
Papaya juice
Peach nectar
Pineapple juice
Rice milk
Sour juicesSoy milk (hot
and well-spiced)Basil tea
Cinnamon
tea
Jasmine tea
Lemon balm
tea
Prune juice
Tomato juiceApple juice
Black tea
Caffeinated
beverages
Carbonated
drinks
Chocolate
milk
Coffee
Cold dairy
drinks
Cranberry
juice
Ginseng tea
Hibiscus tea
Iced tea
Icy cold
drinks
Mixed
vegetable
juice
Pear juice
Pomegranate
juice
Soy milk
(cold)
Vegetable
bouillon
nuts
Friendliest, but Best in AvoidModeration
Almonds
Black walnuts
Brazil nuts
Cashews
Hazelnuts
Macadamia nuts
Pecans
Pine nuts
Pistachios
WalnutsNone
seeds
Friendliest Avoid
Flax
Pumpkin
Sesame
SunflowerPopcornoils
Friendliest External Use Only Avoid
Ghee
Olive  Coconut
AvocadoFlaxseedSesame
Most other oils
sweeteners
Friendliest Okay if Used Rar elyAvoid
Barley malt
Fructose
Fruit-juice concentrate
Honey (raw and not processed)
Jaggery
Molasses
Rice syrup
TurbinadoMaple syrup White sugar
pitta
General Guidelines
•   Balance an aggravated pitta with sweet dairy products such as milk,
butter, and ghee. Avoid such sour dairy products as yogurt, cheese,
sour cream, and buttermilk. •   You are a fiery dosha, so sweeteners of almost all kinds are great for
balancing you out. Go slow on honey and molasses, though. •   Coun ter the heat of pitta with sweet, ripe, juicy fruits


 whose life span greatly outdid that of the
human being ; in any case, it would be Nature herself who
provided the life-giving plants and substances; the
individual had only to ﬁnd and use them. Moreover, the
aim of a long life for the true alchemist was a spiritual one,
the gaining of time in the body for the development of the
spirit. Eliade writes that ‘Alchemy represents the projection of
a drama, at once cosmic and spiritual, in laboratory terms. The aim of the opus magnum  was at once the freeing of
the human soul and the healing of the cosmos. ’ In ancient
India the Master Nagarg una made it clear that the work
was a spiritual technique when he said: ‘The mercurial
system must not be looked upon as a simple eulogy ofmetal, for it is our means. of attaining the supreme
goal, which is deliverance;’ and in an ancient Chinese text
he is also reported as answering the question: ‘It is
believed that it is possible to make gold from stones; is
that not absurd. ’ by saying ‘It is perfectly possible in the
spiritual sense. ’
The whole work of alchemy is summed up in the phrase
‘To make of the body a spirit and of the spirit a body;’ or,
variously expressed, it is ‘the spiritualization of the body
and the embodiment of the spirit;’ or, again, it is ‘to
spiritualize matter and materialize spirit. ’ In the hermetic
tradition this is enunciated as ‘We receive not only a new
soul with this regeneration but also a new body. it is
more spiritual than the air, akin to the rays of the Sun
which penetrates all bodies, and as diﬀerent from  the old
body as the resplendent Sun is from the dark earth. ’
The goal of the Taoist alchemist-mystic  was
transformation, or perhaps more correctly, transﬁ guration
of the whole  body until it ceases to ‘be’ and is absorbed
into and becomes the Tao. The alchemist becomes the
True Man, returning to the Source—the Taoist phrase for
universal Oneness.<|eot_id|><|begin_of_text|>
Q: What is the primary theme in creation mythology?,
A: The emergence of the Two, the creation of the primordial pair and the beginning of duality.
Q: What is the purpose of alchemy, according to the text?,
A: The attainment of spiritual wisdom and the transformation of the human soul.
Q: What is the relationship between the male and female in alchemy?,
A: The male and female are complementary opposites that must work together in a harmonious balance, symbolizing the union of the divine and the material.
Q: What is the significance of the yin and yang principles in alchemy?,
A: The yin and yang principles represent the fundamental forces of the universe, and their harmony is necessary for the attainment of spiritual perfection.
Q: What is the main focus of the alchemist's work?,
A: The alchemist's work is focused on the spiritual transformation of the self, rather than the material pursuit of gold or wealth.
Q: What is the concept of the "Great Declaration" in Chinese alchemy?,
A: The concept is not mentioned in the provided text.<|eot_id|><|begin_of_text|>Metabolic Solutions Report
Terry Chamberlin, B.Sc., C.N.C., Bioanalyst            Nova Scotia, Canada              msibio@yahoo.com            902 -584-3810

You have been lied to about germs

by Paul Fassa
http://www.naturalnews.com/z031653_germ_theory_misconceptions.html

(NaturalNews) We have been taught to fear germs, pathogens, viruses, and bacteria that invade us from out  there. This is the
Pasteur model of disease contagion. This creates a dependency on Big Pharma to protect us from invading microbes, each having
one form (monomorphic) and creating one specific disease. Pasteur`s model of disease won over rival Claude Be rnard`s more accurate argument of the inner terrain. Pasteur`s declaration,
though serving the coffers of Big Pharma, creates more questions: How come some get a disease that`s going around and others
don`t? How do all these new bugs come out of nowhere to  haunt us? Why do vaccines and antibiotics ultimately fail and create
super bugs? These questions are answered by understanding the inner terrain and pleomorphism. The Inner Terrain

The inner terrain includes our immune system, organ tissues, and blood cells. Those who stepped out of line from Pasteur`s dogma
asserted that the inner terrain was more vital for remaining disease free than searching for new antibiotics and vaccines to kill
bacteria and viruses. As an analogy, flies don`t create garbage. Bu t garbage attracts flies that breed maggots to create even more flies. Removing
garbage is more effective than spraying toxic chemicals, which endanger human and animal life, around the house. Similarly,
adding toxins to humans is not as effective as clean ing out the inner terrain. Conventional medicine`s toxic efforts at killing microbes instead of creating better inner terrains result in creating even m ore
disease. The human inner terrain supports health by maintaining a balanced, slightly alkaline pH. The opposite leads to acidosis, a breading
ground for disease. Diet, digestion, exercise, detox, and stress reduction should support the inner terrain`s pH. All the alt ernative
healing arts, current and ancient, are aware of this as they focus on bringing the body into balance. The Medical Mafia and Big Pharma have ignored this in favor of continuing their profitable disease care racket with its domin o
effect of cures that cause more disease. Pleomorphism

The inner terrain argument against Pasteur`s germ  theory gained more ground with pleomorphism. Independent research
determined that microbes morph according to their cellular environment. At first benign, they become pathogenic as they`re fo rced
to survive in a damaged cellular environment. The waste pr oducts of these microbes create even more damage. Further research determined that these microbes often already exist in human cells in benign states. They don`t all come from  out
there, and they`re not pathogenic in healthy environments. They become so i n diseased environments. What does come from out there are environmental toxins and toxic foods that make it difficult for benign microbes to survive. Then they morph into those nasty little critters. Royal Raymond Rife developed his regular light Univer sal Microscope in order to observe living microbes as they were destroyed
by different frequencies from his radio frequency generator. Before that, electronic magnification killed microbes. Only one form
of microbe could be observed for each disease.. Rife supported pleomorphism by allowing micro -biologists to see microbes change from benign to harmful and back to benign
according to the host cell`s condition. Rife had observed up to 16 different shape changes with one microbe. More recently, micro -biolo gists have made further discoveries observing live blood using dark field microscopy, confirming Rife`s
research and validating pleomorphism. On his deathbed, Pasteur reportedly endorsed Bernard`s claim that the "germ was nothing ;
the inner terrain was all ". This was not recorded for orthodox medical education. The proven fact that microbes exist in all living things and become pathogenic by adapting to toxic environments demonstrates  the
folly of focusing on microbes as the only source of disease. For fu rther information, check out these sources

The Mystery of Pleomorphic Microbial Organisms by Christopher Bird
http://www.herbdatanz.com/pasteur_or_bechamp -pleomorphic_o rganisms -1.htm

Amazing Inner Terrain Article -
http://www.mnwelldir.org/docs/terrain/lost_history_of_medicine.htm

Pasteur Fraud
http://thebovine.wordpress.com/pasteur

More on Pasteur
http://www.mnwelldir.org/docs/history/biographies/louis_pasteur.htm

Aids Fraud by Mike Adams
http://www.naturalnews.com/028707_AIDS_epidemic.html

Royal Raymond Rife
http://www.naturalnews.com/027104_cancer_WHO_Chi.html<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Metabolic Solutions Report
Terry Chamberlin, B. Sc., C. N. C., Bioanalyst            Nova Scotia, Canada              msibio@yahoo. com            902 -584-3810

You have been lied to about germs

by Paul Fassa
http://www. naturalnews. com/z031653_germ_theory_misconceptions. html

(NaturalNews) We have been taught to fear germs, pathogens, viruses, and bacteria that invade us from out  there. This is the
Pasteur model of disease contagion. This creates a dependency on Big Pharma to protect us from invading microbes, each having
one form (monomorphic) and creating one specific disease. Pasteur`s model of disease won over rival Claude Be rnard`s more accurate argument of the inner terrain. Pasteur`s declaration,
though serving the coffers of Big Pharma, creates more questions: How come some get a disease that`s going around and others
don`t. How do all these new bugs come out of nowhere to  haunt us. Why do vaccines and antibiotics ultimately fail and create
super bugs. These questions are answered by understanding the inner terrain and pleomorphism. The Inner Terrain


 o r  l o v e  t o d a y. T oday may I hear the voice for God above the voice of the ego. May
the calm of love override the chaos of fear in my mind and in the world. I ask today what I can learn, what insight God would give me, and
what wi sdom He would place within my heart. May my thoughts be
illumined by for giveness. May love be my touchstone and my salvation
from fear. May His voice be with me throughout the day. Dear God,
May I not be swayed today
By pr ojections of guilt,
By attack and defense,
By limitation and fear. Rather, may Y our love
So fill my mind
That I am utterly calm
W ithin Y our arms. Amen.DA Y 230
FOR REFLECTION
O n  A f f i r m i n g  T h a t  O n l y  L o v e  I s  R e a l
I n any situation where loves does not rule, af firm that only love  is real. Say it, repeat it, chant it like a mantra. Allow it to cast out all thoughts of
blame a nd jud gment and fear. Think of the mean-spiritedness of
someone, then af firm that only love is real. W atch a horrible story on the
news, then af firm that only love is real. Feel your own fears about this or
that, then af firm that only love is real. This does not put you in a state of
denial, b ut rathe r in a state of tra nscendence. Y ou are not pretending that
something is not really happening, but only that it is not r eally
happening. And just as the W icked W itch of the W est disappeared when
Dorothy threw water on her, no  manifestation of fear will lon g remain
once humanity has risen to the understanding that only love is real.DA Y 231
T o d a y  I  c h o o s e  t o  b e  m i r a c l e - m i n d e d. T hrough t he auth ority of loving t hought, I am given the power to turn
any situation that is not love back into love, by thinking about it
dif ferently. T oda y I choose to be miracle-minded. Where I feel fear, I
will cho ose love. Where I see guilt, I will choose to for give. Where I fear
lack, I will choose to remember that in God all things are possible. Miracles will intercede for my holiness whenever I choose love,
bringing inner light into a darkened world. T oday I choose the power of
God over the weakness of my ego, to guide me and to set me free. Wher ever ther e is love, ther e ar e miracles. Miracles occur
naturally when I use my mind t o serve its purposes. T oday I am
devoted to the work of miracles in myself and in the world. Amen.DA Y 232
L o v e  a l o n e  i s  t h e  m e a n i n g  o f  m y  l i f e. F rom infinite love come infinit e possibilities. I am loved, an d my
purpose is to love. I have the power to think in ways that reflect and
attract all the love in the world. Such thinking—or enlightenment—is not
a process I work on, so much as a choice available to me in any instant. The wo rld will tell me that my purpose is this or that, my goals
should be this or  that, and that meaning lies in this or that. But l ove—my
ability to give and to receive it—is life’ s only meaning. T oday may I
remember that. God and  God alone is the sou r ce of my good. Love and love
alone is the s our ce of my life’ s meaning. For giveness an d
for giveness alon e is the key to m y deliverance fr om the pain of a
br oken heart.DA Y 233
A s  I  l e t  g o  o f  t h e  p a s t,  I  a l l o w  f o r  m i r a c l e s  i n  t h e
p r e s e n t. M y situation might indeed be bleak. I might have made a huge mistake,
been given a raw  deal, or been betrayed by others. Y et still, wha t matters
is what I think now: Am I linger ing in the past, or allowing for a miracle
in th e pr esent? A m I blaming m yself and others, or for giving m yself and
others? Am I attached to what happened, or embracing new possibilities? The univ erse for ges a new path forward, in any instant when I re align
my thou ghts with the thoughts of love. The laws of time and space are
malleable, for through holiness I transcend them. I am entitled to more
than help; I am entitled to miracles. Dear God,
Please wash me clean
Of yester day’ s fears. Let not my attention drag behind
As I enter the light of this holy instant. Keep me in the pr esent wher e Y ou r eside
And wher e I belong,
For thus shall miracles be mine. Amen.DA Y 234
I  g e t  r i d  o f  m y  e n e m i e s  b y  m a k i n g  t h e m  m y
f r i e n d s. T he only way out  of enmity is through for giveness. I refuse to allo w my
grievances to hide the light of God in me. I free myself of ju dgmental
thoughts, for they cause my heart to suf fer. I t hink of those I blame and sen d them love. I think of those I resent
and wish them well. I think of those who have hurt me and I pray for
their happiness. Thus shall spirit infuse my mind, and deliver me beyond
the pain of my own condemnation. Thinking of every person who has caused me pain, or so I
believe; of everyone who has b etrayed me, or so I believe; o r
everyone who is wr ong, or s o I believe—I now r elease a ll
condemnation. I  leave to God all efforts to balance the rights an d
wr ongs of anyone, and pray that all of us now be at peace. Amen.DA Y 235
FOR REFLECTION
O n  D i s e m p o w e r i n g  t h e  E g o
T he e go teaches that things lik e credentials, prestige, money, and
worldly power are more impo rtant than love. It counsels th at we’re
separate from others, that we have to compete to get ahead, and that
we’re not quite good enough th e way we are. And by our thinking such
things, we perpetuate a world in which they seem to be true. W e can escape t hat world only b y changing the thoughts that cr eated
it. S uch things a s credentials, prestige, money, and worldly power refer
to our external selves, and our e xternal selves are not who we are. Once
we know this, w e escape that world. As we begin to realize th at we’re
not here to do any of the thin gs the ego suggests, but rather  to love,
for give, serve, and heal, we disempower the ego. For just as the W icked
W itch in the W izar d of Oz  began to melt in the moment that Dorothy
threw w ater on her, the ego lose s all its power when we give all power to
God. Love is what we  were born with. Fear is what we have learned here. The spiritual journey is the relinquishment—or unlearning—of fear and
the acce ptance of love back into our hearts. Love is the essential
existential fact. It is our ultimate reality and our purpose on earth. T o be
consciously awa re of it, to experience love in ourselves and others, is the
meaning of life.DA Y 236
I  r e l e a s e  m y  n e g a t i v e  s e l f - c o n c e p t. I  d esire to think of myself as God thinks of me, and to know m yself as
He knows me. I was created, as was everyone, as divinely  perfect. Though I don’ t manifest my pe rfection on a consistent basis, my spirit,
having been created by God, is perfect nevertheless. I release any self-concept that fails to appreciate the beauty of God
within me. A negative self-perception serves no one, for hiding my own
light from my e yes also blinds me to the light in others. I choose to see
the light and beauty in everyone, including me. Dear God,
May I know myself
As Y our beloved child. May I always r emember
Y ou cr eated me
In holiness and love. This is truly who I am,
And so shall I


 acne,upper lip wrinkles, fatty deposits, red chin,acid spots, dry skin, dry or greasy hair, greasysweat. NAT SULPH – Greenish-yellowish coloring,
swollen lower eyelid sacks, yellowish sclera,bad-smelling gas. SILICEA – Wrinkles in general, vertical wrinkles
parallel to the ears, laugh lines, crows feet,deep eyelids, polished shine, split ends, sen-sitivity to light, fingernail problems, red eyes(burst veins of the eyeballs). CELLSALTASTROLOGY
At the end of each chapter I have included Dr.
Carey’s correlations between the cell salts and theplanets/astrology. This may interest you if youstudy astrology. Even if you don’t, you may stillappreciate the connections between the cell salts
and the months of the year. Dr. Carey noted thatmany people have been benefited by using their“birth cell salt,” the one designated for the timeperiod during which they were born. That is just one of many ways to take cell
salts. Another possibility is to use them in a cycli-cal fashion, that is, take each one throughout itsassigned month, rotating to a new cell salt eachnew astrological month. In simple terms, there isa time and a season for everything. The cell saltsare no different. Over the course of a year, thisprogression allows you to cleanse, purify, andstrengthen the body. Explanation of the Illustration: Symbols of
Alchemy, Astrology and Cell Salts
The illustration on page 9, by the wonderful
artist Monique Ordonez, is based on an ancientyet timeless concept of the Philosophical Egg.The illustration represents several levels of sym-bolism concerning natural life cycles. It derivesfrom Dr. Carey’s work and also from ancientalchemical knowledge. Good references on thissubject include: The Cell Salts of Salvation by
Carey, The Practical Handbook of Plant Alchemy by
Manfred M. Junius, and Culpeper’ s Medicine by
Graeme Tobyn. The natural cycles represented in this illus-
tration are described briefly below. The Elements
One way of looking at the world is by divid-
ing everything into four parts. In this schemata,one of four elements (earth, air, fire, water) isassociated with every constellation and planet. The elements thus divide the universe into
four parts and correspond to the four directions,the four seasons, and the human’s four constitu-tions (or “humors”). The humors are blood,phlegm, choler, and melancholic. Graeme Tobynexplains them very well. The fireelement repre-
sents heat, fire, and dryness. The properties of the
6 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESCHAPTER 1: U SINGCELLSALTS 7corresponding planet, constellation, etc., show
these qualities. This element is represented by anupturned triangle. The airelement is representative of damp and
warm conditions. It is represented by an up-turned triangle with a horizontal bar. The earth element is cold and dry and is rep-
resented by a down-turned triangle with a hori-zontal bar. The water element is wet and cold and is rep-
resented by a down-turned triangle. The Constellations
The constellations are time representations
that have been linked to organs, systems, seasons,etc. The constellations are another way to look atmonth-like periods. The ancients were able totrack the “months” according to astronomicalindications, and they named these constellations.Each constellation has its own story. Associationswith stories were a way to make the seasons comealive. People then remembered how to order theirlives according to celestial time and thus had acloser connection to the seasons. The constellations divided the year and the
universe into twelve parts. T welve is a very sacrednumber common in many cultures. The Planets
The planets were considered “travelers in the
sky.” This is why the ancients also included thesun and moon as travelers. The planets were sym-bols of the “sacred seven” used by most culturesthroughout the ages. These planets in the sky were the closest
celestial objects to earth, so they were known toaffect us most closely. Planets were considered to
be more influential than the constellations. The planets shown in this illustration govern
the constellations. This means that planets andconstellations have an influence on each other,although there is not always a direct organ corre-lation between the constellations and planets. The“planets” concept of health is explained in depthin my book Seven Symbols of Healing and T esting. The Seasons
Healthcare professionals have noticed that
the seasons affect our health and the health of ourorgans. The ancients noticed this too. This illus-tration shows the progression of the seasons asassociated with the organs, cell salts, etc. Progression of Time
The illustration shows a seasonal progression
of time as shown by the arrows; this is part of thecontinual change and predictability of life. Alchemy
There is an alchemical process (like dissolu-
tion, distillation, or fermentation) associated witheach of the constellations as suggested byManfred M. Junius in his book Practical
Handbook of Plant Alchemy. All are processes of
purification. They also imply possible symbolicinterpretations when associated with the cellsalts, times, seasons, etc. These processes are:
Aries – calcination, a process of burning away
impurities to a very refined state. Taurus – congelation, whereby cold changes
the structure for purification. Gemini – fixation, a process of stabilization
to create perfection. Cancer – dissolution, which involves putting
one substance into another to create betterhealth. Leo – digestion, thus separating good from
bad substances.FIRE AIR EARTH WATERVirgo – distillation, or creating heat to sepa-
rate and purify. Libra – sublimation, which means immersing
one’s self, or bringing a separation. Scorpio – separation, which takes things
apart to purify them. Sagittarius – incineration, which burns away
the dregs of one’s impurities. Capricorn – fermentation, creates a separa-
tion by creating a more pure product and toxinrelease. Aquarius – multiplication, brings on a sepa-
ration process to bring more possibilities.Pisces – projection, showing our vulnerabili-
ty and possible cleansing
The Snake
The symbol of the snake represents the
ancient concept of “Ouroboros,” or “One EternalRound.” This may also represent the weddingband, where there is no beginning and no end.This snake symbol also shows a cleansing processbrought about by taking the cell salts as a cleans-ing system throughout the year. This is a contin-uing symbol as is our constant attention to purifi-cation and the perfection of our inner self. 8 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESCHAPTER 1: U SINGCELLSALTS 9
This allegorical representation pairs the cell salts with the Zodiac signs and seasons, thus
indicating which cell salts would be used when, to cleanse and purify the body.10 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIESBiochemistry, or biochemic treatment of disease, opens up a new phase
of medical science. The treatment of disease, with the inorganic cellsalts is so rational, so in accordance with well-known principles of
natural law, that its basic principles need only be presented to the intellectto be understood and adopted. *
The original communication by Schuessler to the German journal was
translated into English by Dr. H. C. G. Luyties, and soon afterwardsappeared in a small edition by Dr. C. Hering, on the twelve biochemic reme-dies. Later, Doctors Boerick and Dewey published a book, The T welve Tissue
Remedies. It was the following words of Professor Moleschott of Rome, in
his work Vital Circulation, which set Schuessler to thinking that the sick
might be healed with “substances that are natural, i.e., physiological func-tion remedies.”
On this fact is based the high estimation, in which of late years, the sub-
ject of the relative proportions of the inorganic (mineral) substances to theindividual parts of the body has been held. In the face of such positive facts, it can no longer be denied that the sub-
stances which remain after incineration or combustion of the tissues – theashes – are as important and essential to the inner composition, and conse-quently to the “form-giving” and “kind-determining” basis of the tissues, asthose substances that are changed during combustion. A connective base and bone-earth are essential constituents of bone. Without either there can be no true bone; so also, there can be no cartilagewithout cartilage salt, nor blood without iron, nor salines without potassi-um chloride (Kali Mur). The word “biochemistry” is formed from “bios” (the Greek for “life”)
and “chemistry.” Webster defines chemistry as “that branch of scienceIntroduction
and HistoryCHAPTER 2
*This complete introductory section is adapted from:
The Biochemic System of Medicine by Dr. George Carey.CHAPTER 2: INTRODUCTION AND HISTORY 11which treats the composition of substances and
the changes which they undergo.” Therefore, bio-chemistry, taken literally, means that branch ofscience which treats the composition of