 Q:	How	can	this	be. A:	Because	once	you	become	something,	there	is	nothing	more	to	know	about
it. To	know	implies	incompleteness. That	which	I	am	is	Allness. To	realize
that	one	already	is	and	always	has	been	All	That	Is	leaves	nothing	to	be
added. Q:	This	sounds	confusing. A:	That	is	only	because	the	false	self/ego	identifies	itself	with	limitation	and
form. Q:	What	about	‘learning’. A:	With	awareness	of	Reality,	all	learning	stops. The	mind	becomes	silent. In
peace	and	stillness,	all	that	exists	radiates	forth	its	own	meaning	and	truth
and	reveals	that	the	nature	of	existence	is	stunningly	divine. Everything
radiates	forth	its	Divine	essence	as	Existence	itself. That	which	Is	and	that
which	is	Divine	are	one	and	the	same. Out	of	the	Unmanifest	radiates	the
Manifest,	which	is	also,	in	its	essence,	the	Unmanifest	as	well. There	is	no
duality	of	manifest	versus	unmanifest. All	seeming	differences	disappear
when	one	transcends	perception,	which	is	an	arbitrary	and	limited	point	of
view. It	is	perception	that	creates	duality. This	is	an	experiential	fact,	not	a
philosophical	conclusion. Philosophy	can	be	useful	but	it	is	only	an
intellectual	parallel	to	reality	in	which	no	philosophy	is	possible. Q:	Then	what	are	we	discussing. A:	Descriptions,	but	behind	them	stands	the	subjective,	experiential	reality. Q:	Of	what	value	are	teachings	or	discoveries. A:	Each	piece	of	information	contributes	to	intuitive	understanding	and
recognition. Truth	is	recognized. It	presents	itself	to	a	field	of	awareness
that	has	been	prepared	in	order	to	allow	the	presentation	to	reveal	itself. Truth	and	enlightenment	are	not	acquired	or	achieved. It	is	a	state	or
condition	that	presents	itself	when	the	conditions	are	appropriate. Q:	What	favors	this	occurrence. A:	Humility	is	of	greater	value	than	all	factual	accumulation. Unless	one	hascompletely	and	totally	experienced	the	presence	of	God	in	Its	stunning,
absolute	Allness,	it	is	safe	to	assume	that	one	really	knows	nothing	and
that	all	accumulated	so-called	knowledge	is	but	ignorance	and	pride. Anything	within	that	claims,“I	know,”	by	that	very	statement	proves	that	it
is	false	or	else	it	would	not	make	such	a	claim. Q:	Why	is	knowledge	such	a	block	to	enlightenment. A:	The	thought,	“I	know”	precludes	the	ultimate	awareness	of	the	real	‘I	Am’. The	word	‘know’	is	dualistic	and	assumes	a	dichotomy	between	a	separate
subject,	the	‘knower’,	and	something	external	to	be	known. Q:
Thus,	is	there	no	division	between	‘knower’	and	‘known’,	no
difference	between	subject	and	object. A:	That	is	the	basic	error	of	duality,	which	assumes	the	perceptual	point	of
observation. Actually,	the	subjective	and	the	objective	are	one	and	the
same. To	say	otherwise	is	merely	to	be	arbitrary. Q:	We	hear	that	the	ego	is	the	block	to	realization. Can	you	explain	that. A:	There	is	no	such	thing	in	reality	as	an	ego;	it	is	merely	illusory. It	is	made
up	of	a	compilation	of	arbitrary	points	of	view	supplied	by	mentation	and
powered	by	feelings	and	emotions. These	desires	represent	the	attachments
that	the	Buddha	spoke	of	as	the	bondage	of	suffering. With	absolute
humility,	the	ego	dissolves. It	is	a	collection	of	arbitrary	mentations	that
gain	force	only	because	of	vanity	and	habit. If	one	lets	go	of	the	vanity	of
thought,	it	dissolves. All	thought	is	vanity. All	opinions	are	vanities. The
pleasure	of	vanity	is	therefore	the	basis	of	the	ego—unplug	it	and	it
collapses. In	the	higher	state	of	consciousness,	it	becomes	silent	in	the
Presence. To	even	have	a	single	thought	in	the	presence	of	the	Presence
would	not	be	within	the	realm	of	the	doable	nor	would	there	be	the
likelihood	of	bringing	up	such	an	outlandish	pomposity. Q:	There	must	be	some	tools	to	assist	in	lessening	the	hold	of	the	ego. A:	Ideation	persists	because	it	is	valued. Notice	that	everyone	has	an	opinion
on	everything. Notice	that	all	thoughts	are	merely	pontifications. Everyone
is	enamored	of	their	own	thoughts	and	ideas,	even	though	they	are
worthless. Q:	But	what	about	the	value	of	education. A:	Education	gives	reliability	to	thought	processes	and	therefore	of	action. This	is	useful	in	the	world	but	does	not	lead	to	enlightenment. To	become
educated	is	one	objective;	to	become	enlightened	is	another. Many	are	the
educated,	and	few	are	the	enlightened. Q:	But	is	there	not	reality	to	experiencing	that	which	is	myself. A:	All	seeming	separation	is	an	artifact	of	thought. It	is	essential	to	see	that
the	mind	is	at	all	times	experiencing	a	point	of	view. Q:	What,	then,	is	illusion	that	we	hear	about	so	much. A:	The	entire	perceptual	illusion	that	the	ego	claims	to	be	reality	is
completely	and	totally	the	product	of	positionality. This	is	very	important
to	unravel	and	understand	in	one’s	own	experiential	awareness. If	you
observe	carefully,	you	will	note	that	at	the	time	the	mind	is	taking	a
position,	that	position	stems	from	choice,	training,	desire,	emotion,	or
political	or	religious	viewpoint. From	the	arbitrary	positionalities	of
moralizing,	all	actions	and	events	can	be	categorized	as	right	or	wrong. From	that	positionality	stem	all	the	pointless	sacrifice	and	sufferings	of	the
world. Q:	What	is	the	cause	of	this	error. A:	Judgmentalism. This	is	the	great	vanity	of	all	egos. Scripture	says,	“Judge
not,	lest	ye	be	judged. ”	Also,	‘‘‘Judgment	is	mine,’	sayeth	the	Lord. ”
Christ	said	to	forgive. The	Buddha	said	there	is	nothing	to	judge	because
perception	can	only	see	illusion. Perception	is	always	partial	and	limited
by	an	arbitrary	context. In	truth,	no	judgment	is	possible. Q:	Is	judgment	ever	justifiable. A:	It	can	always	be	rationalized. From	Ethics,	one	learns	the	basic	axiom	that
the	end	does	not	justify	the	means. To	fail	to	understand	this	basic	dictum
is	to	be	totalitarian	and	subject	to	serious	spiritual	error. A	‘good’	result
can	be	conjured	up	to	excuse	any	barbaric	behavior,	and	it	is	thus	used
extensively	in	our	society	to	justify	socially	sanctioned	behaviors	that
violate	spiritual	premises. These	violations	undermine	the	very	fabric	of
society	and	backfire	as	the	prevalence	of	misconduct,	crime,	and	human
suffering	in	all	its	forms. Q:	How	can	mankind	climb	out	of	this	pit	of	misery. A:	The	swiftest	way	out	of	problems	and	ignorance	is	by	acquiring	an
understanding	of	the	nature	of	consciousness	itself. Awareness	of	the
nature	of	consciousness	catapults	one	through	all	problems,	limitations,
and	human	endeavors. It	is	the	most	important	subject	of	all	subjects	to	be
learned	because	it	underlies	all	human


—opened the bag. She was shock ed to ﬁnd sheer
lingerie, condoms, and an assortment of other se xual
parapher nalia stuﬀed in this small bag. W anting to
understand the e xtent of her husband’s inﬁdelity, she beganlooking thr ough the cr edit-car d bills, the Inter net history on
their computers, and his cell-phone bills. A fter studying his
behavior for a number of weeks, she discover ed just how big
a secr et life Matthew had been leading, which r evolved
around strip clubs, escorts, and countless one-night stands. After several weeks of silent suﬀering, Maria decided to
confr ont Matthew with all the evidence she had uncover ed. With nothing to say and his hidden behaviors now out in the
open, Matthew was faced with the task of unveiling the
unfulﬁlled ur ges that had led him to cr eate such a gap
between his public persona and his private life. As the shock
of the consequences of his secr et life came into clear view,
he was disgusted that his shadow had lur ed him into
behaviors he never dr eamed he would have been capable
of. Like most se x addicts, Matthew needed help and soon
discover ed that it wasn’t just se x he was seeking, but
attention, admiration, and e xcitement. If he had been able
to see and acknowledge these secr et desir es, he could have
sought the support he needed befor e his behavior escalated
out of contr ol. Instead, his shadow caused him to lose his
marriage and his dignity. I have hear d countless people in my seminars over the
years shar e similar stories. W ithout thinking, they became
somebody they never wanted to be. The bottom line is if we
don’t deal with our shadow aspects, our impulses and our
repressed feelings, they will deal with us. As my friend Dr. Charles Richar ds tells us in The Shadow Eﬀect  movie,
“Ignoring our r epressed shadow is lik e locking somebody in
the basement until they have to do something dramatic to
get our attention. ” If we r efuse to uncover them willingly,
we put ourselves at risk of being in the line of ﬁr e of what I
call the Shadow Eﬀect. W ith no r elief in sight for these
repressed parts of ourselves, they tak e on a life of their
own. By r eleasing the guilt and shame we car ry when a part
of our life is housed in the dark, we can instead open thecellar doors and e xchange our secr et life for an authentic
life. When we deny ourselves a safe outlet to e xpress our dark
side—or r efuse to even acknowledge its e xistence—it builds
up and becomes a powerful for ce capable of destr oying our
life as well as the lives of those ar ound us. The mor e we try
to suppr ess the aspects of our personality that we deem
unacceptable, the mor e they ﬁnd mischievous ways of
expressing themselves. The Shadow Eﬀect occurs when our
own r epressed darkness mak es its pr esence known by
driving us to act out in unconscious and une xpected ways. It
occurs when something in the outer world for ces our inner
darkness out of hiding, and we suddenly come face-to -face
with the character traits, behaviors, and feelings that we’ve
kept hidden in our secr et life. The Shadow Eﬀect is not
something we plan. In fact, it’s something that most of us
have invested a lot of time and ener gy in trying to avoid. But when we understand this phenomenon, we can unravel
the mystery of our own self -sabotage. THE SHADOW EFFECT
Imagine that every quality, every emotion, every dark
thought that you try to ignor e, hide, or disown is lik e a
beach ball you ar e holding underwater. You tak e your selﬁsh
self, you tak e your angry self, your too -good self, your not-
good-enough self, your foolish self, your conceited self, all
the selves. And suddenly you’r e overwhelmed with all these
beach balls you’r e trying to manage. When you’r e young,
you have lots of ener gy, so you can manage a lot of beach
balls—you can suppr ess a lot of your unwanted qualities. But then when you’r e tired, heartbr oken, or sick; when you
no longer believe in the possibility of an e xciting futur e;when your defenses ar e down; when your attention is on
your family or some big pr omotion you’r e going to win;
when you’ve had one too many drinks—all of a sudden,
boom. Y ou or someone ar ound you does something without
thinking and one or mor e of your submer ged beach balls
pops up and hits you in the face. This is the Shadow Eﬀect. What is r oad rage. Is it anything mor e than a beach ball of
suppr essed anger for cing its way to the surface. W e see it
in the media all the time. A ﬁlmmak er making deep
Christian ﬁlms all of a sudden gets drunk and shouts anti-
Semitic comments in a drunk en rage. A radio star who
makes his living being a gr eat communicator in one second
makes a racial slur that destr oys his car eer and r eputation. An ambitious young teacher thr ows away her futur e by
having se x with a fourteen- year-old student. A movie star,
with the means to aﬀor d almost anything, gets caught
shoplif ting. All of the suppr essed impulses and hidden ur ges
we have tried to manage ar e like ticking time bombs waiting
to go oﬀ. And what we can e xpect is that the Shadow Eﬀect will
arise at the least opportune time—when we’r e on the ver ge
of ﬁnancial success or in the midst of r omancing a desirable
new partner; when we’r e days away fr om retirement or
about to close a deal that could change our life for ever. These ar e the times when we consciously or unconsciously
sabotage our own success; when one choice, made in the
haze of unconsciousness, under mines the pr ogress we’ve
work ed years to mak e. All self -sabotage is an e xternalization
of the inter nal shame hidden in the dark r ecesses of our
unconscious minds. Because we have not had the wisdom,
courage, or wher ewithal to mak e peace with what we have
suppr essed out of guilt, fear, or shame, it gets for ced out
into the open so that we can r eclaim and embrace our lost
self and r eturn to the transpar ent state of our whole self. It’s not until our self -destructive behaviors ar e no longer a
secret and we see thr ough objective eyes the damage we’r edoing to ourselves and those ar ound us that we ﬁnd the
motivation to change. It’s not until our childr en come home
from school to ﬁnd the electricity cut oﬀ that we’r e willing to
face our gambling addiction. It tak es a DUI ar rest to wak e us
up to the fact that our drinking has spiraled out of contr ol. When we’r e out to dinner with friends and the waiter
announces that our cr edit car d has been declined, we might
ﬁnally have to face the fact that our spending is out of
contr ol. When we get caught dipping into the company
expense account, we ﬁnally r ealize that we must deal with
our entitlement issues. W e can fool ourselves that we ar e
doing all right at work or on our diet—until we get our yearly
review or step on the scale. The Shadow Eﬀect arises as a
potent outer r eﬂection that our inner world is danger ously
out of balance. But as painful as these moments of truth can
be, they can serve to begin a pr ocess of involuntary
evolution. When we ar e confr onted with our shadow and it is
seen by those whose opinions matter to us, we snap out of
denial and hopefully r ecognize that we must do something
about it. If we wer e able to see ourselves accurately, it would be an
easier task. But we can’t, and because of this, it is so easy
to fall into the trance of denial, otherwise known as “ Don’t
Even Notice I Am Lying. ” The lie begins with ourselves. If
we wer e intimate with our dark er impulses—if we knew that
selﬁshness, hatr ed, gr eed, and intolerance have an
important message to deliver—we would heed their
presence in our life, lik e a trusted friend knocking at the
door. But when we alienate our shadow, when out of fear we
refuse to acknowledge or r eceive the messages it is trying
to send, we can be certain that we will do something or
bec


	failure,	congestedbronchi	and	lungs,	swelling	or	enlargement	of	the	neck	area,	stiffness	in	the	neck	and
shoulders,	backaches,	headaches,	migraines,	dizziness,	vertigo,	ringing	in	the	ears,
earaches,	deafness,	dandruff,	frequent	colds,	sinusitis,	hay	fever,	certain	types	of	asthma,
thyroid	enlargement,	eye	diseases,	poor	vision,	swelling	in	the	breasts,	breast	cancer,
kidney	problems,	lower	back	pains,	swelling	of	the	legs	and	ankles,	scoliosis,	brain
disorders,	memory	loss,	stomach	trouble,	enlarged	spleen,	irritable	bowel	syndrome,
hernia,	polyps	in	the	colon,	and	others. The	thoracic	duct	typically	empties	its	detoxified	waste	contents	into	the	left
subclavian
vein
	at	the	root	of	the	neck. This	vein	enters	the
superior	vena	cava,
	which	leads	straight
into	the	heart. In	addition	to	blocking	proper	lymph	drainage	from	the	various	organs	or
parts	of	the	body,	congestion	in	the	cysterna	chyli	and	thoracic	duct	permits	toxic
materials	to	be	passed	into	the	heart	and	heart	arteries. This	unduly	stresses	the	heart. It
also	allows	these	toxins	and	disease-causing	agents	to	enter	the	general	circulation	and
spread	to	other	parts	of	the	body. Hardly	a	disease	can	be	named	that	is	not	caused	by
lymphatic	obstruction. Lymph	blockage,	in	most	cases,	has	its	origin	in	a	congested	liver
(the	causes	of	gallstones	in	the	liver	will	be	discussed	in	the	following	chapter). In	the
extreme	eventuality,
lymphoma
	or
cancer	of	the	lymph
	may	result,	of	which
Hodgkin’s
disease
	is	the	most	common	type. When	the	circulatory	system	begins	to	malfunction	because	of	gallstones	in	the	liver,
the
endocrine	system
	starts	to	be	affected	as	well. The	endocrine	glands	produce	hormones
that	pass	directly	from	the	glandular	cells	into	the	bloodstream,	where	they	influence
bodily	activity,	growth,	and	nutrition. The	glands	most	often	affected	by	congestion	are	the
thyroid,	parathyroid,	adrenal	cortex,	ovaries,	and	testes. A	more	severely	disrupted
circulatory	function	leads	to	imbalanced	hormone	secretions	by	the
islets	of	Langerhans
	in
the	pancreas	and	the
pineal
	and
pituitary	glands. Blood	congestion,	which	is	characterized	by	the	thickening	of	the	blood,	prevents
hormones	from	reaching	their	target	places	in	the	body	in	sufficient	amounts	and	on	time. Consequently,	the	glands	go	into
hypersecretion
	(overproduction)	of	hormones. When	lymph	drainage	from	the	glands	is	inefficient,	the	glands	themselves	become
congested. This	brings	about
hyposecretion
	(lack)	of	hormones. Diseases	related	to
imbalances	of	the	thyroid	gland	include
toxic	goiter,	Graves’	disease,	cretinism,
myxoedema,	tumors	of	the	thyroid,	hypoparathyroidism. Thyroid	disorders	can	also
reduce	calcium	absorption	and	cause
cataracts
,
	as	well	as
behavioral	disorders
	and
dementia. Poor	calcium	absorption,	alone,	is	responsible	for	numerous	diseases,	including
osteoporosis
	(loss	of	bone	density). If	circulatory	problems	disrupt	the	secretion	of
balanced	amounts	of	insulin	in	the	pancreatic	islets	of	Langerhans,
diabetes
	may	develop. Gallstones	in	the	liver	can	cause	liver	cells	to	cut	down	protein	synthesis. Reducedprotein	synthesis,	in	turn,	prompts	the	adrenal	glands	to	overproduce
cortisol
,
	a	hormone
that	stimulates	protein	synthesis. Too	much
cortisol
	in	the	blood	gives	rise	to
atrophy	of
lymphoid	tissue
	and	a
depressed	immune	response,
	which	is	considered	the	leading
cause	of	cancer	and	many	other	major	illnesses. An	imbalance	in	the	secretion	of	adrenal	hormones	can	cause	a	wide	variety	of
disorders,	as	it	leads	to	weakened
febrile	response
	(fever)	and
diminished	protein
synthesis. Proteins	are	the	major	building	blocks	for	tissue	cells,	hormones,	and	so	forth. The	liver	is	capable	of	producing	many	different	hormones. Hormones	determine	how
well	the	body	grows	and	heals. The	liver	also	inhibits	certain	hormones,	including
insulin,	glucagon,	cortisol,
aldosterone,	thyroid,
	and
sex	hormones. Gallstones	in	the	liver	impair	this	vital	function,
which	may	increase	hormone	concentrations	in	the	blood. Hormone	imbalance	is	an
extremely	serious	condition	and	can	easily	occur	when	gallstones	in	the	liver	have
disrupted	major	circulatory	pathways	that	are	also	hormonal	pathways. For	example,	by
failing	to	keep	blood	cortisol	levels	balanced,	a	person	may	accumulate	excessive	amounts
of	fat	in	the	body. If	estrogens	are	not	broken	down	properly,	the	risk	of	breast	cancer
increases. If	blood	insulin	is	not	broken	down	properly,	the	risk	of	cancer	rises,	and	the
cells	in	the	body	may	become	resistant	to	insulin,	which	is	a	major	precursor	of	diabetes. Disease	is	naturally	absent	when	blood	flow	and	lymph	flow	are	both	unhindered	and
normal. Both	types	of	problems—circulatory	and	lymphatic—can	be	successfully
eliminated	through	a	series	of	liver	cleanses	and	prevented	by	following	a	balanced	diet
and	lifestyle. Disorders	of	the	Respiratory	System

Both	mental	and	physical	health	depend	on	the	effectiveness	and	vitality	of	the	cells	in	the
body. The	cells	of	the	body	derive	most	of	their	energy	from	chemical	reactions	that	take
place	in	the	presence	of	oxygen. One	of	the	resultant	waste	products	is	carbon	dioxide. The	respiratory	system	provides	the	routes	by	which	oxygen	is	taken	into	the	body	and
carbon	dioxide	is	excreted. Blood	serves	as	the	transport	system	for	the	exchange	of	these
gases	between	the	lungs	and	the	cells. Gallstones	in	the	liver	can	impair	respiratory	functions	and	cause
allergies,	disorders
of	the	nose	and	nasal	cavities
,	and
diseases	of	the	bronchi	and	lungs. When	gallstones
distort	or	injure	the	lobules	(units)	of	the	liver,	the	blood-cleansing	ability	of	the	liver,
small	intestine,	lymphatic	system,	and	immune	system	diminishes. Waste	material	and
toxic	substances,	normally	rendered	harmless	by	these	organs	and	systems,	now	begin	to
seep	into	the	heart,	lungs,	bronchi,	and	other	respiratory	passages. Constant	exposure	to
these	irritating	agents	lowers	the	resistance	of	the	respiratory	system	to	them. Lymph
congestion	in	the	abdominal	region,	particularly	in	the	cysterna	chyli	and	thoracic	duct,
hampers	proper	lymphatic	drainage	from	the	respiratory	organs. Most	respiratory	ailments
occur	because	of	such	lymph	blockages. Pneumonia
	results	when	protective	measures	fail	to	prevent	inhaled	or	blood-borne
microbes	from	reaching	and	colonizing	the	lungs. Gallstones	harbor	harmful	microbes,	as
well	as	highly	toxic,	irritating	material	that	can	enter	the	blood	v


 we for give because we
decide  to for give. Healing occurs in the pr esent, not the
past. W e are not held back by the love we didn’t r eceive in
the past, but by the love we’r e not e xtending in the pr esent. Either God has the power to r enew our lives, or He doesn’t. Could God be looking at any of us and saying, “I’d love to
give you a joyful life, but your mother was so ter rible, my
hands ar e tied”? There is a lot of talk today about people gr owing up in
dysfunctional homes. Who didn’t  grow up in a dysfunctional
home! This world is dysfunctional! But ther e is nothing we
have been thr ough, or seen, or done, that cannot be used to
make our lives mor e valuable now. We can gr ow fr om any
experience, and we can transcend any e xperience. This kind
of talk is blasphemy to the ego, which r espects pain,gloriﬁes pain, worships pain, and cr eates pain. P ain is its
centerpiece. It sees for giveness as its enemy. Forgiveness r emains the only path that leads out of hell. Whether we’r e forgiving our par ents, someone else, or
ourselves, the laws of mind r emain the same: As we love,
we shall be r eleased fr om pain, and as we deny love, we
shall r emain in pain. Every moment, we’r e either e xtending
love or pr ojecting fear, and every thought tak es us near er to
Heaven or hell. What will it tak e to mak e us r emember that
‘the ark is enter ed two by two,’ that ther e is no getting into
Heaven without taking someone with you? Practice and commitment ar e the k eys to love. What I’ve
seen for myself, and witnessed others grapple with also, is
not an ar gument with the power of love. I can see the truth
of all these principles. But I have also seen how of ten I
would r esist the e xperience of love, when holding on to a
grievance seems mor e important than letting it go. An entir e
world has been built on fear. Fear’s system will not be
dismantled in a moment. W e can work on ourselves every
moment that we live. The world is healed one loving
thought at a time. Mother Ther esa said that ther e are no
great deeds—just small deeds done with gr eat love. Each of us have diﬀer ent fears, and diﬀer ent
manifestations of fear, but all of us ar e saved by the same
technique: the call to God to save our lives by salvaging our
minds. “ Lead us not into temptation, but deliver us fr om
evil, for L ove is the Kingdom, and L ove is the glory, and
Love is the power, for ever and ever.”
OceanofPDF.comCHAPTER 7
Work
“I am only her e to be truly helpful. I am her e to r epresent Him who sent me. I do not have to wor ry about what to say or what
to do, because He Who sent me will dir ect me. I am content to be wher ever He wishes, knowing
He goes ther e with me. I will be healed as I let Him teach me to heal.”

1. SURRENDERING OUR CAREERS
“Seeing your str engths e xactly as they ar e, and
equally awar e of wher e they can be best applied,
for what, to whom and when, He chooses and
accepts your part for you.”
Success means we go to sleep at night knowing that our
talents and abilities wer e used in a way that served others. We’re compensated by grateful looks in people’s eyes,whatever material abundance supports us in perfor ming
joyfully and at high ener gy, and the magniﬁcent feeling that
we did our bit today to save the world. The A tonement means putting love ﬁrst. In everything. In
business as well as everything else. Y ou’re in business to
spread love. Y our scr eenplay should spr ead love. Y our hair
salon should spr ead love. Y our agency should spr ead love. Your life should spr ead love. The k ey to a successful car eer
is realizing that it’s not separate fr om the r est of your life,
but is rather an e xtension of your most basic self. And your
most basic self is love. Knowing who you ar e and why you came her e—that you
are a child of God and that you came her e to heal and be
healed—is mor e important than knowing what you want to
do. What you want to do is not the important question. The
question to ask is, “When I do anything, how should I do it?”
And the answer is, “ Kindly.” People don’t nor mally associate
business with kindness, because business has come to be
regarded as simply a tool for making money. Miracle-
work ers ar e not in business only to mak e money; they’r e in
business to inject love into the world. Each of us has a particular part to play in “ God’s plan for
salvation.” The Holy Spirit’s job is to r eveal to us our
function and to help us perfor m it. ‘The Holy Spirit asks us if
it’s reasonable to assume that He would assign us a task,
and then not pr ovide us with the means of its
accomplishment.’
Once again, we’r e not deciding for ourselves what part to
play in life, but rather asking that it be r evealed to us wher e
He would have us go and what He would have us do. We
surrender our car eers to Him. During W orld W ar II, the Allied
generals oversaw all tr oop activity fr om a centralheadquarters, fr om which they issued or ders. The
commanders on various fr onts didn’t necessarily know how
their movements ﬁt into an overall military scheme: they
just knew they did, because they knew ther e was a general
intelligence behind the issuing of their or ders. So it is with
us. W e might not know how or wher e our talents would best
be put to use, but the Holy Spirit does. A Course in Miracles
teaches us to ‘avoid self -initiated plans, and to instead
surrender our plans to God.’
Some people have said, “ But I’m afraid to sur render my
career to God. I’m a musician—what if He wants me to be
an accountant?” My answer to that is, why would He? Wouldn’t He rather have someone who understands
numbers do that job? If you’r e talented at music, that talent is of God. If
something mak es your heart sing, that’s God’s way of
telling you it’s a contribution He wants you to mak e. Sharing
our gif ts is what mak es us happy. We’re most powerful, and
God’s power is most appar ent on the earth when we’r e
happy. A Course in Miracles  says that the ‘only r eal pleasur e
comes fr om doing God’s will.’ The crux of salvation in any
area is a shif t in our sense of purpose. R elationships,
careers, bodies—all these ar eas of our lives ar e reborn in
spirit when we dedicate them to God’s purposes, asking that
they be used as instruments thr ough which the world is
healed. That shif t is a miracle. As always, we consciously ask for
it. “Dear God, please give my life some sense of purpose. Use me as an instrument of your peace. Use my talents and
abilities to spr ead love. I sur render my job to you. Help meto remember that my r eal job is to love the world back to
health. Thank you very much. Amen.”
2. GOD’S WILL
“Wher e would you have me go? What would you have me do? What would you have me say, and to whom?”
People ask themselves, “ Do I want to serve God, or do I
want to be happy?” Since certain or ganized r eligions have
represented the spiritual life as a life of sacriﬁce and
austerity, it can be har d for some people to imagine that a
life lived close to God is a life full of joy. A Course in Miracles
says the ‘only r eal pleasur e comes fr om doing God’s will.’
God does not demand sacriﬁce. The life of sacriﬁce is the
life we live befor e we ﬁnd a higher sense of identity and
purpose: the sacriﬁce of the memory of how magniﬁcent we
really ar e, and what an important job we came her e to do. And that’s a lot to sacriﬁce, because when we can’t
remember why we’r e going somewher e, we have a har d
time acting on full thr ottle once we get ther e. Love gives
energy and dir ection. It’s spiritual


 need to have a relationship with yourself at all? Why can’ t
you just be  y oursel f? When  you have a relationship with yourself, you
have spl it yourself into two: “I” and “myself,” subject and object. That
mind-created duality is the root cause of all unnecessary complexity, of
all problems and conflict in your life. In the state of enlightenment, you
ar e  you rself — “yo u” and “yourself” mer ge into one. Y ou do not judge
yourself, you do not feel sorry for yourself, you are not proud of
yourself, you do not love yours elf, you do not hate yourself, and so on. The spl it caused by self-reflective consciousness is healed, its curse
removed. There  is no “self” that you need to protect, defend, or feed
anymore. When you are enlightened, there is one relationship that you no
longer have: the relationship wit h yourself. Once you have given  that up,
all your other relationships will be love relationships.CHAPTER NINE
B E Y O N D  H A P P I N E S S
 A N D  U N H A P P I N E S S
 T H E R E  I S  P E A C E
THE HIGHER GOOD BEYOND GOOD AND BAD
Is ther e a differ ence between happiness and inner peace? Y es. Happiness depends on cond itions being perceived as positive; inner
peace does not. Is it not possible to attract only positive conditions into our lif e? If our
attitude and our thinking ar e a lways positive, we would manifest only
positive events and situations, wouldn’ t we? Do y ou truly kn ow what is posi tive and what is negative? Do you have
the total  picture? There have b een many people for whom limitation,
failure, loss, illness, or pain in whatever form turned out to be their
greatest teacher. It taught them to let go of false self-images and
superficial ego-d ictated goals and desires. It gave them depth, humility,
and compassion. It made them more r eal. Whenever anyth ing negative happens to you, there is a dee p lesson
concealed within it, although you may not see it at the time. Ev en a briefillness o r an accident can show you what is real and unreal in your life,
what ultimately matters and what doesn’ t.
Seen from a higher perspective, conditions ar e  always positive. T o be
more pre cise: th ey are neither po sitive nor negative. They are as  they are. And when you live in complete  acceptance of what is  — which is the
only sane way to live — the re is no “good” or “bad” in your life
anymore. There is only a higher good — which includes the “bad.” Seen
from th e perspective of the m ind, however, there is good-bad, like-
dislike, love-hate. Hence, in the Book of Genesis, it is said that Adam
and Eve were no  longer allowed to dwell in “paradise” when they “ate of
the tree of the knowledge of good and evil.”

This sounds to me like denial and self-deception. When s omething
dr eadful happen s to me or someone close to me — accident, illn ess, pain
of some  kind, or death — I can pr etend that it isn't bad, but the fact
r emains that it  is bad, so why deny it? Y ou are not pretending anything. Y ou are allowing it to be as it is, that’ s
all. T his “allowing to be” takes you beyond the mind with its resistance
patterns that create the positive-negative polarities. It is an essential
aspect of for giveness. For givene ss of the present is even more i mportant
than for g iveness of the past. If you for give every moment — allow it to
be as it i s — then there will be no accumulation of resentment that needs
to be for given at some later time. Remember that we are not talk ing about happiness here. For example,
when a loved on e has just died, or you feel your own death app roaching,
you cannot be happy. It is impossible. But you can  be at peace. There
may be  sadness and tears, bu t provided that you have reli nquished
resistance, underneath the sadness you will feel a deep serenity, a
stillness, a sacred presence. Thi s is the emanation of Being, this is inner
peace, the good that has no opposite. What if it is a si tuation that I ca n do something about? How can I allow
it to be and change it at the same time? Do w hat you have to do. In th e meantime, accept what is. Since mind
and resistance are synonymous, acceptance immediately frees you from
mind do minance and thus reconnects you with Being. As a result, the
usual eg o motivations for “doing” — fear, greed, control, defending or
feeding the false sense of self —  will cease to operate. An intelligence
much greater than the mind is now in char ge, and so a dif ferent quality of
consciousness will flow into your doing. “Accept whatev er comes to you  woven in the pattern of your de stiny, for
what could more aptly fit your needs?” This was written two thousand
years ago by Marcus Aurelius, one of those exceedingly rare humans
who possessed worldly power as well as wisdom. It seems that most people need to experience a great deal of suf fering
before they will relinquish resistance and accept — before they will
for give. As soon as they do, one of the greatest miracles happens: the
awakening of Being-consciousness through what appears as evil, the
transmutation of  suf fering into i nner peace. The ultimate ef fect of all the
evil and suf fering in the world i s that it will force humans into realizing
who the y are beyond name and form. Thus, what we perceive as evil
from ou r limited  perspective is actually part of the higher good that has
no opposite. This, however, doe s not become true for you except through
for giveness. Until that happens, evil has not been redeemed and therefore
remains evil. Through for giveness, which essentially means recognizing the
insubstantiality of the past and allowing the present moment to be as it is,
the mira cle of transformation happens not only within but also without. A silent space of intense presence arises both in you and around you. Whoever or whatever enters tha t field of consciousness will be  af fected
by it, sometimes visibly and im mediately, sometimes at deeper levels
with visible changes appearing at a later time. Y ou dissolve discord, heal
pain, dispel unconsciousness —  without doing  anything — simply by
being  and holding that frequency of intense presence.THE END OF YOUR LIFE DRAMA
In th at state of acceptance and  inner peace, even though  you may not
call it “bad,” ca n anything still come into your life that would be called
“bad” fr om a perspective of or dinary consciousness? Most of the so-called bad things that happen in people’ s lives are due to
unconsciousness. They are self-created, or rather ego-created. I
sometimes refer to those things as “drama.” When you are fully
conscious, dram a does not come  into your life anymore. Let me remi nd
you briefly how the ego operates and how it creates drama. Ego is the unobserved mind tha t runs your life when you are not present
as the witnessin g consciousness, the watcher. The ego perceives itself as
a separate fragment in a hostile universe, with no real inner connection to
any other being, surrounded b y other egos which it either sees as a
potential threat or which it will attempt to use for its own ends. The basic
ego patterns are designed to combat its own deep-seated fear and sense
of lack. They are  resistance, control, power, greed, defense, attack. Some
of the ego’ s strategies are extremely clever, yet they never truly solve
any of its problems, simply because the ego itself is the problem. When egos come together, whether in personal relationships or in
or ganizations or institutions, “bad” things happen sooner or later: drama
of o ne kind or  another, in the form of conflict, problem s, power
struggles, emotional or physical violence, and so on. This includes
collective evils such as war, genocide, and exploitation — a ll due to
massed unconsciousness. Furthermore, many types of illness are caused
by the ego’ s continuous resistance, which creates restrictions and
blockages in the flow of ener gy through the body. When you r econnect
with Bei ng and are no longer run by your mind, you cease to create those
things. Y ou do not create or participate in drama anymore. Whenever two or more egos come together, drama of one kind or another
ensues. But even if you live t otally alone, you still create y our owndrama. W hen you feel sorry fo r yourself, that’ s drama. When you feel
guilty or  anxiou s, that’ s drama. When you let the past or future  obscure
the p resent, you are


 her life until that 1985 date. Then,
in Janua ry 1986, internist Bennett A. Horner, M.D., F.R.C.P. (C), also of
Nanaimo, using CAT scan guida nce, had a biopsy performed (tissue drawn
out with a fine needle) from a tumor site on Pat Ainey’ s pancreas. The
object of this scan and biopsy was to differentiate pancreatic cancer from
several other conditions: benign pancreatitis, pseudocyst, islet cell
carcinoma, or lymphoma. Dr. Horner confirmed the woman’ s diagnosis by
letter to her family physician in the same town, A. C. Baird, M.B., CH.B,
C.C.F.P. Dr. Horner ’s letter stated: “Mrs. Pat Ainey returned to see me
today, January 28, 1986. I inform ed her that she does have adenocarcinoma
of the pancreas; there is no specific treatment indicated presently... if she
has a lot of pain or discomfort, we’d be glad to help her any way we can.”Dr. Horner gave the patient and her husband Ron, who were one month
away from celebrating their thirtieth wedding anniversary, more personal
advice too. “The medical specialist told me, ‘Go home, get your life in
order, the cancer is so bad it is inoperable,” remembers Mrs. Ainey. “I went
through all the anguish, the crying, and I finally resigned myself to my own
death.”8
She had learned that the malign ancy had metastasized to her gallbladder,
liver, and spleen. In just a few weeks she lost more than forty- five pounds
and regularly vomited blood. She was classified as being in cytology class
(stage) III–IV pancreatic cancer (which has a projected five-year survival of
1 percent or less). There were no curative therapies and no proven adjuvant
treatment; only palliation could be offered by orthodox oncologists to
provide some pain control or ascites reduction. She did have ascites,
jaundice, pleura l (chest wall) effusion, alcoholic hepatitis, and pain. Any
chemotherapy probably would kill Pat Ainey faster than the cancer itself.9
“When you’re told by the medical profession that your days are done,
that’s who you believe,” admits Mrs. Ainey. But then she read in the
Nanaimo T imes newspaper about a Victoria, B.C., man who had been cured
of pancreatic cancer by engaging in the Gerson Therapy. “I decided I wasn’ t
going to just bugger around crying and dying. I was going to try to live the
last few months as well as I could for myself and for my family.”
While skeptical  at first, wondering if the Gerson hospital in Tijuana,
Mexico, was a scam designed to bilk desperate people, “It was the only
hope I had. What I needed was a miracle,” the woman says. ‘And my
husband stompe d his foot down and said, ‘Dammit lady, pack your bag,
we’re catching the eleven o’clock boat to the mainland and going to Mexico
to try this damn Gerson thing.’ ”
Ron and Pat Ainey spent two weeks at the Gerson hospital in Playas, a
suburb of Tijuana, where they learned to make her organic juices, what
kinds of foods were appropria te, and how to self-administer five coffee
enemas a day. She explains, “It wasn’ t any fun, especially those ‘coffee
breaks’ as we called them. But what choice did I have except to try?”
The Aineys had reserved two weeks to engage in the treatmen t, and in
ten days she began to feel considerably better than she had in months. Knowing that she would be required to live stringently on the Gerson
program for a minimum of two years, Mrs. Ainey took up the challenge to
conduct the Gerson therapy at home. And it worked well.“In December 1986 my docto r told me he thought I had the cancer
licked.”
A letter Dr. Baird wrote in Febru ary 1990 on another health matter states:
“Mrs. Ainey was diagnosed as having a malignancy of her pancreas. She
received treatment of her disease outside of Canada, and I am pleased to say
that as of the present time she has no evidence of recurrence of the disease,
and what evidence of malignancy was present in 1985 has now gone.”
In a follow-up letter he wrote to an insurance company’ s law firm on that
other matter, Dr. Baird added: “In conclusion, I would like to comment that
Mrs. Ainey has survived what is generally a fatal illness and now lives life
to the full.”
We spoke with Patricia Ainey on November 20, 1999, at which time she
acknowledged, “I feel good, excellent in fact. I’ve had these past fifteen
years to live happily and well, which I was not supposed to have. I’ve
watched my grandchildren grow  up and had a lot of good times in those
years.” While Mrs. Ainey has been free of pancreatic cancer for all of this
fifteen-year period, she still drinks lots of fresh, organic vege table juices
and takes a daily coffee enema. She also has regular blood tests and cancer
markers taken, which she sends to the Gerson hospital for evaluation. Friends and family sometimes ask why she continues these practices if
she is cured. Says husband Ron Ainey: “Pat had been looking for a lifeline
and once you’ve found one it’ s very hard to let go.”
A G ERSON  PATIENT  WHO THOUGHT  HIMSELF  “PERFECT ”
(Retitled from the Gerson Healing Newsletter,
vol. 14, no. 5, Sep.-Oct., 1999)
by Charlotte Gerson

It has frequently occurred to me that, in order to really be sure Gerson
patients underst and and follow the Gerson Therapy exactly, I ought to
follow them around their house and kitchen for twenty-four hours. A
situation that arose recently for a particular Gerson patient amply illustrates
this point. Pleas e allow me to tell you of my experience, for it’s my desire
to have you learn from it for doing the Gerson Therapy right. I was
surprised and shocked by certain deviations from the program.The patient in question (whom I’ll call “Phillip”) was not only very much
interested in the Gerson Therapy for his own recovery; he believes so
strongly about spreading the word of healing that he organize d a Gerson
Convention Day. Phillip also invited me to stay at his lovely home
overnight so that I could be spoiled with good, organic Gerson food and
juices. Truly, he is a delightful  person to be around, and Phillip’ s wife is
too. Their house is located in a wooded area, with beautiful huge trees, and
sitting at the edge of a small lake. In other words, the air is clean and fresh
and the atmosphere relaxing—no problem there. This patient’ s business is
organized and runs quite well with minimal attention, allowing him to get a
lot of rest and live on a fine income. There is help in the household, so no
pressures exist relating to juice and food preparations. Even so, there are at
least four major problems in Phillip’ s application of the Gerson Therapy
which I shall describe:
1. The water piped into his home is “hard”; it contains minerals. Like
other people in the area, theref ore, the patient’ s home is equip ped with
“water softener ” equipment. Phillip’ s very warm, concer ned and
cooperative wife is doing everything in her power to help her husband
fully recover from melanoma with metastases to the liver; yet, she told
me that she brings in “sacks of salt” for adding to the water softener! As
part of the proce ss of removing the unwelcome hard water minerals, such
water -softening equipment replaces these with sodium. What happens as
a result is that the patient washes and bathes in “softened water,” loaded
with salt. Salt is very easily absorbed through the skin and should never be used
by a Gerson patient. The sodiu m in salt is an enzyme inhibitor and the
Gerson Therapy  is designed to remove excess sodium. Salt, in fact, is
needed for fast growth of tumor  tissue. It is also the basis for the “tissue
damage syndro me,” when normal cells lose their ability to hold
potassium while sodium penetrates their protoplasm, causing edema and
loss of function. This tissue damage is, according to my father ’s findings,
the beginning of all chronic disease. Naturally, for a cancer patient,
bathing in salt water (even in the ocean) must be avoided at all costs. 2. At Phill ip’s home we were served a very delicious and attractiv e lunch
which included a lovely salad loaded with avocados. I immediately asked
if the patient, too, was eating them. He was! This was anothe r seriousmistake, since avocados contai n a fairly large percentage of fat. The
reason avocados and other fat-containing foods are forbidden is that fats
tend


’s hurting you. Do you prefer that you be right or
happy? * (T -617). Most important, by holding grievances, we’re keeping the universe from
healing whateve r situation we were upset by to begin with. We’re giving allthe power to one we feel hurt by, when the power of God would be ready to
fix the situation if only we would get out of the way. The universe is always
ready to begin again, to create  the next great thing. God can solve any
problem the moment the problem occurs. But by carrying grievances from
the past into the present, we’re preventing Him from doing so. We have to
choose to let the miracle in. Our grievances keep us tied to the past,
programming the future to be just like it. Only in the Holy Instant, in the
space of love that transcends our focus on the past, do our grievances give
way to miracles. Many years ago I had a lunch date with a famous writer whose husband
was the editor of a very powerfu l magazine. There had been an article in the
magazine that I felt was demeaning to me, and I felt hurt. I cringe to even
think of it now, but I had so little self-discipline that I mentioned my
grievance to the woman at lunch. I saw her face fall and, in that moment, I knew what I had done. I didn’ t
even know yet how badly I had blown it, in fact. I learned afterw ard that her
husband had a very serious cancer; she had read my book, and she had
asked to have lunch with me to seek wisdom and counsel. Having not been
taken seriously, a situation arose in which I would have been taken
seriously indeed. Yet I was the one who deflected that. I show ed up as a
hurt, petty person dragging the past into the present, and in doing so I
blocked the miracle. According to A Course in Miracles, we can have a grievance or a
miracle, but we cannot have both. “Holding grievances is an attack on
God’ s plan for salvation”* (WB-124). Some of the things we need to forgive at times are far, far worse than
someone saying  something that hurt our feelings. Betrayal, theft, violence
—life can be hard, and people can be cruel. Forgiveness can be a process
that takes time and doesn’ t come quickly or easily. But it’s a merciful act
not only to the other person but to you. The more we hold on to our
grievance, the longer it will take for the universe to correct the error and
heal our wound. Forgiving a person doesn’ t mean we’re condoning what they did. And
we don’t have to worry that by our forgiving them they’re going to get
away with something either. Divine justice is inviolable; the universe keeps
a perfect set of books. The saying “Vengeance is mine, sayeth the Lord”
means the problem is God’ s to handle, not yours. Our punishing attitudes donothing to serve the process by which someone is held accountable; revenge
will only boomerang on us. Many times when we’re most angry at what someone did to us, the hate
we don’t want to look at is really toward ourselves: a realization  of what we
ourselves had done, or not done, to contribute to the situation that hurt us. In what ways had we made it easy for someone to do what they did? In
what ways did we not show up for ourselves? We can’t always control what
has happened in our lives, but we can always control who we choose to be
once it happens. The crucifixion might not have been our choice, but the
resurrection always is. Love is the solution no matter the problem. It doesn’ t matter whether
our conflict is with someone we’re only thinking about, or someone we’ve
been married to for decades. The principle is the same. In separating
ourselves from someone else, we’re separating ourselves from God. And in
separating ourse lves from God, we’re blocking a miracle and sabotaging
ourselves. If there is someone you are having a hard time forgiving, this will help
you... Get comfortable and close your eyes... Now with your inner eye, on the left side of your vision, see the other person as they
normally appear to you. See their body, their clothes, their behavior as you know it. Focus on that image for a moment, then see a little ball of golden light begin to form  in the
area of their heart. Now slowly see the light expand until it covers every cell of their body. Again, going slowly, allow yourself to see the light expand beyond the confines of their body,
shining so brightly that the physical body itself fades into shadow. See the light as it extends
outwar d, beyond their skin and all ar ound them. Again, very slowly, move your inner eye to the right side of your vision and see yourself. Look at yourself, your body, your clothes, how you express yourself behaviorally. Now see in the
middle of your heart that little ball of golden light. Watch it cover every cell and organ of your
body. Watch your body fade into shadow. Again, very slowly, watch the light expand beyond the
confines of your body, making the physical body itself move into shadow. Watch as the light
extends outwar d, beyond your body and in every dir ection. Now... Very slowly, look to the center wher e the light extending from the other person merges with
the light extending from you. There, in that golden light, beyond the body, is the temple of your
holy r elationship. Simply stay ther e. Do not move your inner eye. Bear witness. Be still and know. Allow yourself to recognize that point of oneness which is the reality of spirit, beyond the
body, beyond separation, and thus beyond guilt. You ar e at home now, in each other and in God. Dear God,
I place in Y our hands my r elationship with ________.Lift us above the walls that would divide us. May a gr eat wave of for giveness come upon us both,
washing away the thoughts of guilt
that would destr oy our love. May our eyes be opened to the innocence
in ourselves and in each other. May our r elationship be lifted to divine right or der,
a blessing upon us both,
in whatever form Y ou would appoint. Amen
OceanofPDF.comRelationship to the World
When one of the kindest, most sensitive women I’ve ever known died in
one of the airplanes on September 11, I realized that all of us, no matter
who we are or where we are, are affected by international affairs. None of
us can completely seal ourselves off from the world. We’re all increasingly
vulnerable to global dysfunction, whether climate change or nuclear risks or
economic uncert ainty. The only way to take responsibility for our lives now
is to take responsibility for the world. When I was in the seventh grade, I came home one day and told my
parents we had to fight in Vietnam or we would be fighting on the shores of
Hawaii. I had learned about the “domino theory” that day in school, and I
began to instruc t my parents about what it meant. I saw the muscles on my
father ’s face begin to tighten. I saw my mother put her hand over her
eyebrow, like, Uh oh, her e we go. After listening for several minu tes, my father stood up from the dinner
table. “That’ s it, sweetheart!” he said to my mother. “We’re going to
Vietnam.”
That was 1965; you could still visit Saigon as long as you stayed within
five miles of the city. But there  was a fear, a tension in the air, a sense of
doom that was palpable. I remember my father showing us bullet holes on
the side of a building and talking to us about how they got there. He sat us down  on a bench next to him and said, “Hear me and never
forget this, kids. These are real people. If anyone ever tries to convince you
that these people don’t matter, that we can go to war against anyone when it
isn’t necessary, promise me you will remember this trip. Some of the people
you have met here might not survive what is about to happen.”
He was right, of course. I did and I do remember. There’ s a certain
invulnerability to propaganda that I and my brother and sister carried withus. It’s been a shield against the official malarkey so often used to enroll us
in agreeing to do what we should not do. Jesus loves the world, and we should love it too. The ego loves to say
that loving one another “has nothing to do with politics,” but of course it
would say that. It lies. In the words of Mahatma Gandhi, “Is not politics a
part of dharma too?” If God’ s love applies to our relationship to everything,
then that means it applies to our relationship to the world at large. And our
relationship to the world at lar ge can’ t be separated from politics. When I was growing up there  was a huge atlas that we kept in our
family’ s den. My father used to show us the geographic map of the world
and point out, “Look, kids, God didn’ t


 safely be said that all hu man beings need
a minimum of six hours’ sleep to be healthy. Most people need more. Those who think they can get along on less are fooling themselves.”
Medical research scholars, investigating sleep processes an d
deprivation of sleep, point out that severe insomnia has prec eded
psychotic breakdown in some instances. Remember, you are
spiritually recharged during sleep, and adequate sleep is essential to
produce joy and vitality in life. 139  • You need more sleep
Robert O’Brien, in an article, “Maybe You Need More Sleep,” i n an
issue of The Reader¶s Digest, reports the following experiment on
sleep: “For the last three years experiments have bee n in progress at
Walter Reed Army Institute of Research in Washington, D.C.
Subjects—more than one hundred military and civilian volun-t eers—
have been kept awake for as long as four days. Thousands of te sts
have measured the effects on their behavior and per-sonality. R esults
of these tests have given scientists astonishingly new insi ghts into the
mysteries of sleep. “They now know that the tired brain apparently craves sleep so
hungrily that it will sacrifice anything to get it. After onl y a few hours
of sleep loss, fleeting stolen naps called ‘lapses,’ or mi cro-sleep,
occurred at the rate of three or four an hour. As in real sl eep, eyelids
drooped, heartbeat slowed. Each lapse lasted just a fraction of a second. Sometimes the lapses
were periods of blankness; sometimes they were filled with images,
wisps of dreams. As hours of sleep loss mounted, the lapses took place
more often and lasted longer, perhaps two or three seconds. Even if
the subjects had been piloting an airliner in a thunderstorm, the y still
couldn’t have resisted micro-sleeps for those few price less seconds. And it can happen to you, as many who have fallen asleep at the
wheel of a car can testify. “Another startling effect of sleep deprivation was its at-t ack on
human memory and perception. Many sleep-deprived subjects wer e
unable to retain information long enough to relate it to the task they
were supposed to perform. They were totally befuddled in si tuations
requiring them to hold several factors in mind and act on them, as a
pilot must when he skillfully in-tegrates wind direction, air speed,
altitude, and glide path to make a safe landing.”
• Sleep brings counsel
A young lady in Los Angeles who listens to my morning radio talk s
told me that she had been offered a lucrative position in Ne w York
 140  City at twice her present salary. She was wondering whether t o accept
or not and prayed prior to sleep as follows: “The creative  intelligence
of my subconscious mind knows what is best for me. Its tendency is
always lifeward, and it reveals to me the right decision, w hich blesses
all concerned. I give thanks for the answer which I know will come to
me.”
She repeated this simple prayer over and over again as a l ullaby
prior to sleep, and in the morning she had a persistent feeling  that she
should not accept the offer. She rejected the offer and subsequent
events verified her inward sense of know-ing, because the com pany
went bankrupt in a few months fol-lowing their offer of empl oyment
to her. The conscious mind may be correct on the facts objecti vely
known, but the intuitive faculty of her subconscious mind saw the
failure of the concern in question, and prompted her ac-cordingly. • Saved from certain disaster
I will illustrate how the wisdom of your subconscious mind can
instruct you and protect you relative to your request for right a ction as
you go to sleep. Many years ago, before the Second World War, I was offered a  very
lucrative assignment in the Orient, and I prayed for guidance  and the
right decision as follows: “Infinite intelli-gence within me knows all
things, and the right decision is revealed to me in divine order. I  will
recognize the answer when it comes.”
I repeated this simple prayer over and over again as a lul laby prior
to sleep, and in a dream came the vivid realization of things t o come
three years hence.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        • A common stumbling block to wealth
There is one emotion, which is the cause of the lack of wealt h in the
lives of many. Most people learn this the hard way. It is  envy. For
example, if you see a competitor depositing large sums of m oney in
the bank, and you have only a meager amount to deposit, does it make
you envious. The way to overcome this emotion is to say to yourself,
“Isn’t it wonderful. I rejoice in that man’s prosperity. I  wish for him
greater and greater wealth. ”
To entertain envious thoughts is devastating because it places y ou in
a very negative position; therefore, wealth flows from you instead of
to you. If you are ever annoyed or irritated by the prosperity or great
wealth of another, claim immediately that you truly wish for  him
greater wealth in every possible way. This will neutrali ze the negative
thoughts in your mind and cause an ever-greater measure of weal th to
flow to you by the law of your own subconscious mind. • Rubbing out a great mental block to wealth
If you are worried and critical about someone whom you claim is
making money dishonestly, cease worrying about him. You know
such a person is using the law of mind negatively; the law of mi nd
takes care of him. Be careful not to criticize him for the  reasons
previously indicated. 106  Remember: The block or obstacle to wealth is in your own mind. You can now destroy that mental block. This you may do by getting
on mental good terms with everyone. • Sleep and grow rich
As you go to sleep at night, practice the following tech-nique. Repeat the word, “Wealth,” quietly, easily, and feelingly. Do t his over
and over again, just like a lullaby. Lull yourself to sleep wit h the one
word, “Wealth. ” You should be amazed at the result. Wealth should
flow to you in avalanches of abundance. This is another example o f
the magic power of your subcon-scious mind. • Serve yourself with the powers of your mind
1. Decide to be wealthy the easy way, with the infallible aid of your
subconscious mind. 2. Trying to accumulate wealth by the sweat of your brow and hard
labor is one way to become the richest man in the graveyar d. You do
not have to strive or slave hard. 3. Wealth is a subconscious conviction. Build into your men-tality
the idea of wealth. 4. The trouble with most people is that they have no invisible means
of support. 5. Repeat the word, “Wealth,” to yourself slowly and quietly for
about five minutes prior to sleep and your subconscious will br ing
wealth to pass in your experience. 6. The feeling of wealth produces wealth. Keep this in mind at all
times. 7. Your conscious and subconscious mind must agree. Your
subconscious accepts what you really feel to be true. The dom inant
idea is always accepted by your subconscious mind. The dominant
idea should be wealth, not poverty. 107  8. You can overcome any mental conflict regarding wealth by
affirming frequently, “By day and by night I am being pros-pe red in
all of my interests. ”
9. Increase your sales by repeating this statement over and ov er
again, “My sales are improving every day; I am ad-vancing,
progressing, and getting wealthier every day. ”
10. Stop writing blank checks, such as, “There is not enough to go
around,” or “There is a shortage,” etc. Such state-ments magnify  and
multiply your loss. 11. Deposit thoughts of prosperity, wealth, and success in your
subconscious mind, and the latter will give you compound interest. 12. What you consciously affirm, you must not mentally deny a few
moments later. This will neutralize the good you have affirmed. 13. Your true source of wealth consists of the ideas in your mind. You can have an idea worth millions of dollars. Your subconscious
will give you the idea you seek. 14. Envy and jealousy are stumbling blocks to the flow of wealth. Rejoice in the prosperity of others. 15. The block to wealth is in your own mind. Destroy that block
now by getting on good mental terms with everyone. 108  10
Your Right to Be Rich
It is your right to be rich. You are here to lead the abun-dant l ife and
be happy, radiant, and free. You should, therefore, have all the money
you need to lead a full, happy, and pros-perous life. You are here to grow, expand, and unfold spiritually, men-tally, a nd
materially. You have the inalienable right to fully develop and express
yourself along all lines. You should sur-round yourself with beauty
and luxury. Why be satisfied with just


 the bronchial tubes
and the lungs. The acute stage of the colds passes off in a few days, but after acute colds
there remains some sub acute or chronic disease of sinuses, tonsils, and bronchial tubes. This may persist for months or years, flaring up with each newly acquired cold and
settling down to a chronic state between colds. These chronically affected areas become foci of infection for the distribution of disease germs to other parts of the body. Small
abscesses may exist in the tonsils or between the tonsils and the pillars. Larger
abscesses may exist in the sinuses, or the symptoms of focal infection may exist without
abscess formation, simply from the absorption of toxic material from the infected mucous membrane lining the bronchial tubes. In experimental animals, these symptoms and the certainty with which they take hold
may be influenced by restricting the vitamin and mineral intake of the animal. There is very great similarity between the symptoms produced in the laboratory animal and the
symptoms as they actually exist in the so-called civilized human existing on a
deficiency diet. Experimental disease of th e gastro-intestinal tract, stomach ulcer, may
be produced by feeding the kind of diets ordi narily consumed in the average household. In India, experiments made by McCarrisson a nd other British observers showed that the soldiers living in areas where stomach ulcer was prevalent also developed many cases
of stomach ulcer. This occurred when the soldiers were kept on a native diet. When put
on a better diet, the percentage of stomach ulcers was reduced to that in ordinary army life. Experiments on animals, giving them the diets of the people of these ulcer areas,
produced stomach ulcer in about the same proportion as in humans. The first treatment for stomach ulcer which attained any great attention by the medical
profession was the so-called Sippy treatment. This treatment consisted in neutralizing
the highly acid condition of the stomach with chalk and other alkalines, but it also
included hourly feedings of milk or cream and orange juice. Sippy knew nothing
whatever of vitamins, and perhaps never thought of such a thing as mineral deficiency in this class of diseases, but through a fortuitous accident his treatment provided the
patient with calcium and also with the vitamins contained in butter fat, milk, and orange juice. This treatment supplies only a part of the whole deficiency needs of a person with this
type of disease, but it was so great an improvement over the deficiency diets which produced the disease that many patients were temporarily cured. Sippy and the others of
his time did not recognize the fact that the patient needed not a temporary treatment, but
a permanent one. They did not recognize the fact the ulcers were due to dietary deficiencies, and that the patients must be put on a correct diet for the rest of their lives. They assumed that the patient was consuming a normal diet, and that the ulcer was due to some mysterious and unexplainable happening which in some way was connected
with the production of too much acid in the stomach. We now know that the acid is the
defense mechanism. It is the only mechanism the stomach has for fighting back against
irritations from without. The person suffering with this kind of diseases always has
some degree of scurvy. The scurvy has produced bad teeth and infected gums. The bad teeth and infected gums have caused pus to be swallowed into the stomach sometimes at
the rate of about a teaspoonful every hour. The swallowing of pus produces local
irritation. The irritation calls out the increased stomach secretion. Continuation of the
irritation results in an increase of hydrochloric add, leading eventually to ulceration. These happenings cover a period of years, and by the time the ulcer appears in stomach or duodenum the whole gastrointestinal tract is diseased and along with it the liver bile
duct and gall bladder. The ulcer is a focal breakdown in a completely diseased gastro-intestinal canal. In connection with colds and other respiratory diseases, there is no doubt about the
resistance being high in well-nourished pers ons and low in badly nourished persons. In
connection with gastrointestinal disease of the type described, there is no question but that the evidence is just as well established. The chronic gastritis and hyperacidity and stomach and duodenal ulcers are deficiency dis eases the same as scurvy, beriberi, and
rickets, and may be cured just as certainly and just as permanently by diet and proper mineral and vitamin intake. The study of what we need and what we get in the way of diet establishes the fact that
diseases of the respiratory tract and diseas es of the stomach are unnecessary luxuries. We may have them if we wish. We need not have them if we do not wish. Every person who exists on a general dietary deficiency for a period of years, even
though he may not develop chronic respiratory infections, or actual peptic ulcer, will
have vague, indefinite stomach distress whic h is called indigestion. He will also have some degree of constipation, and such person will have an abnormal colon. In the past,
this disease of the colon has been called colitis. The fitness of this name has been
questioned, as it is hard to establish an actual inflammation present in these cases. However, the mucous membrane of the colon does become diseased. It does fail in its
function. The walls of the colon become thinne r. In some cases these walls break partly
through, producing diverticula. A diverticulum is a hernia of the lining of the colon. In
the person who has such a diseased colon, ulceration occurs in the advanced stages of
the disease. In some such diseased colons a widely distributed mass of warts grow up, and these warts may become ulcerated or cancerous (papilloma). The x-ray shows in
advanced stages of colonic disease that the entire colon may be excited to contraction,
thereby narrowing the whole organ. The contr action may occur only in certain sections
of the colon; but whether it occurs in the col on as a whole or in sections, the disease is
referred to as spastic colon. It is simply the old, long-continued chronic disease irritating the organ to the point where it is thrown in to a chronic spasm. The spastic colon, the
ulcerated colon and the atonic are of course painful. Nervousness has nothing to do with
producing colitis but the colon disease and the nervousness are both the result of the same diet deficiencies. The same relationshi p exists in connection with overfatness and
diabetes. They are both caused by the bad diet. One does not cause the other. The many forms of colitis produce a more or less shifting and advancing and receding
group of pains. These colon pains may appear in any part of the abdomen. Since the
colon is a large organ, it is doubled upon itself, and sections of it may occupy any
abdominal position. The pains of colonic disease are often mistaken for inflammation of
the appendix, ovaries, or gallbladder. Since diet deficiency is almost universal, and different degrees of colitis or colonic disease are also widespread, colonic pains are the
most common pains in both the male and female abdomen. The colon bacillus is a normal form of germ life within the colon. It exists without
doing any harm to the mucous membrane. However, in persons who have a lowered
resistance on account of deficiency disease, or who have an old, chronic, constipation
which causes stagnation within the colon, these bacilli lose their friendly attitude and
become disease producers. They not only attack the lining of the colon, but make their way through, especially in the case of females, into the kidneys and bladder, setting up
colon bacillus pyelitis and cystitis. They may filter through into the parenchyma of the
kidneys, causing more or less severe nephrit is. This is the commonest cause of bladder
inflammation in women. While the disease may be temporarily relieved by giving
urinary antiseptics, there is a tendency for the disease to recur until the colon is brought
back to better health by vitamins and minerals and a better dietary intake. The dietary deficiencies which promote the invasion of the nasal cavity, throat, and
lungs by the virus of colds, which subsequen tly leads to establishment of abscesses in
the sinuses, and which produce a lack of resistance to infections along the
gastronintestinal tract, also affect resistance against infection in the deeper parts of the
body. Every living cell in the body has an inherited ability to maintain its health in the
face of a constant threat by microscopic enemies. These microscopic enemies have a
very great degree of selectivity. They are the commonly known disease germs and the
less commonly known disease-producing viruses. Viruses are much smaller than bacilli
or bacteria or fungi. Viruses are so small that some of them are parasites on these other forms of life. Viruses pass through the finest filters. Bacteria do not. Since both bacteria
and viruses produce disease, and since they have a very delicate selectivity, it is quite apparent that virus disease as well as bacterial disease is encouraged by food
deficiencies and discouraged by the sound, healthy cell that is properly nourished. At the present time there are probably many  diseases where the viruses attain entrance
into the body by way of local damage which has been caused by bacteria. In other cases
the reverse is true. Smallpox is a virus disease. The damage done admits the common pus-producing germs. The common cold is a virus disease. The virus causes enough
destruction to


. In a male moth, the fuzzy
antennae on its head are actually receptor sites that have
extended outside the body. As the sun sets, the moth waits
for a signal from a female moth in his vicinity, who is
emitting a special molecu le called a pheromone. Moths are
tiny creatures, and the number of pheromones they can
send through the air is inﬁnitesimal compared to the total
volume of air and its immense freight of pollen, dust, water,
and other pheromones being secreted by animals of every
kind, including man. One would hardly suspe ct that two
moths can communicate over any sizable distance. But when a single pheromone molecule lands on the
male’s anten na, his behavior is transformed. He swiftly
homes in on the female, begins an elaborate courtship
ritual in the air, and proceeds with the act of mating.Biologically speaking, the only thing that causes this
complicated behavior is one molecule. When I give steroids to an arthritis patient, trillions of
molecules and receptor sites are involved. That is why the
blood vessels, skin, brain, fat cells, and so on all exhibit
their diﬀerent responses. If I go to my desk reference, the
long-term consequences of staying on steroids include
diabetes, osteoporosis, suppression of the immun e system
(making a person more susceptible to infections and
cancer), peptic ulcers, internal bleeding, elevated
cholesterol, and much more. One might even include death
among these side eﬀects, because taking steroids for a long
period causes the adrenal cortex to shrivel (an example of
how an organ will atrophy if not used). If the steroid is
withdrawn too quickly, the adrenal gland does not have
time to regenerate. The patient is left with inadequate
defenses against stress, which adrenal hormone s help to
buﬀer. He can go to the dentis t to have a wisdom tooth
extracted, a stress that is usually well within the normal
limits, but deprived of adrenal hormones, he can go into
shock. A tooth extraction could even kill him. Take all of these details together, and what you see is
that steroids can cause literally anything  to happen. They
may be the immediate cause or just the ﬁrst domino—the
distinction makes little diﬀerence to the patient. To her,
there is no diﬀerence between the osteoporosis caused by
steroids and the “real thing.” The same holds for
depression, diabetes, or death. A single messenger has
caused them  all. In truth there is no such thing as a single
messenger—each one is a strand in the body’s web of
intelligence. Touch one strand, and the whole web
trembles. I realize that this makes drugs look much more
dangerous than we had thought, even in an era that is
obsessed with cataloging medical disasters. We are used toa more limited idea of what a side eﬀect is—a touch of the
bitter with the sweet, like the thorn that comes with the
rose or the hangover with the bottle of wine. Instead, a side
eﬀect balloons out into anything the body can think of. Generally we are protected from serious harm because the
body reacts along certain  narrow lines. A patient who takes
an aspirin might experience bleeding in his stomach lining
but not a heart attack. However, every cell in the body has
a wide  latitude for action—it is a conscious being who
understands the world around it. The side eﬀects in my
desk reference are just the ones that have been observed
so far. I recently read a story of an internist who was baﬄed
when one of his patien ts, a man in his late seventies,
suddenly began to act paranoid. The man was obsessed by
the idea that robbers were going to break into his house,
and he bought a gun to keep under his pillow. One night he
terriﬁed his wife by leaping out of bed at three in the
morning, running downst airs with his pistol, and searching
wildly for the intruders he thought were behind every chair. Knowing that he was hallucinating dangerously, the wife
rushed him to the internist. The patient had no prior
history of mental illness and was on no medicatio ns other
than digitalis, which he took to stabilize his heart rhythm. Considering the patient’s age, a diagnosis of Alzheimer’s
disease seemed imminent. However, the internist consulted a neurologist to read the
patient’s CAT scan. Nothing abnormal appeared on it, but
the neurologist said, “I bet this man is hallucinating from
the digitalis.” In thirty years of practice, the internist, who
is also a professor of medicine in New York City, had never
seen this side eﬀect, altho ugh he had heard of it, barely. He
reduced the digitalis, and within ten days the patient
returned to normal. It seems quite freakish that a highly
speciﬁc heart medication should lead to insanity. If thispatient had hallucinated a few decades ago, when the desk
reference did not list such a bizarre side eﬀect, no doctor
would have believed it; today, the internist believed it only
after an extensive battery of tests ruled out everything else. What this case teaches is that you can never tell what the
body is thinking, or where. It is entirely  possible that the
man’s heart went insane, in the sense that it toppled the
ﬁrst domino and triggere d the onset of his paranoia. The
brain and the heart share  many of the same recep tor sites;
more important, they share the same DNA, which implies
that a heart cell can beha ve like a brain cell, a liver cell, or
any other kind of cell. After open-heart surgery, patients
sometimes have psychoti c breaks and begin hallucinating. Flat on their backs, groggy from deprivation of oxygen to
the brain, and locked into the blank sterility of an intensive
care unit, they suddenly  think that little green men are
marching up and down the sheets—such is the accepted
explanation for their episodes. Could it be that in fact it is
the heart that is hallucinating here? Simply the trauma of
the surgery could make the heart think that reality has run
wild, and that is what it tells the brain. —
The discove ry of neurotransmitters, neuropeptides, and
messenger molecules of all kinds has vastly extended our
concept of intelligence. But if every cell has an endless
number of messages it can send and receive, it is also clear
that only a small fraction are activated at one time. Who or
what controls the messages? That turns out to be an
explosive question. In a chemistry lab, reactions will run
automatically as soon as the experiment starts; it is just a
matter of mixing one chemical with another. Yet, someone
has to take the chemicals oﬀ the shelf to begin with. Medicine has traditionally preferred to ignore this fact as
it applies to the human body. Now we see that withthousands of chemicals on its shelf, a cell has not only to
choose some, mix them together, and analyze the results. It
has to make the chemicals in the ﬁrst place, ﬁnding
thousands of ways to create new molecules out of basically
a handful of elements— carbon, hydrogen, oxygen, and
nitrogen. To do that requires a mind. So, by follow ing the
story of neuropeptides, we have ultimately arrived at a
dramatic shift in worldview. For the ﬁrst time in the history
of science, mind has a visible scaﬀold to stand upon. Before
this, science declared that we are physical machines that
have somehow learned to think. Now it dawns that we are
thoughts that have learned to create a physical machine. EXPANDING THE TOPIC
Placing mind before brain, the main point of this chapter,
remains very hard for some people, in particular the
researchers who devote their entire careers to exploring
the brain. By developin g ever more sophisticated brain
scans, such as fMRI, which can look at brain activity
“lighting up” in real time, neuroscience has entered a kind
of golden age. New ﬁndings emerge literally by the month,
and in some circles it is conﬁdently promised that very
soon the mystery of the mind will be completely solved. This is a promise that will never be kept if science
proceeds by assuming that brain = mind. Think about
music. A piano sonata is written by Mozart, using a
completely mental process. He writes the notes down on
paper, and the sonata can be performed on the piano. Now
imagine that a scientist comes along and says, “I’ve been
examining how pianos work. I’ve looked at the keys and
strings down  to the mole cular level. I can tell you how the
piano’s mech anism registers the ﬁnest nuances of Mozart’ssonata. Very soon we will know exactly how he composed
everything he ever wrote.”
The claim is nonsense, because dissecting a piano tells
you nothing  about how music is composed.


diseased cells are but one ingredient out of countless
others; the others are just more intangible. Ayurveda
maintains that many diﬀerent conditions interact to create
disease—the disease organism plays one part, aided by the
patient’s immune resistance, age, diet, habits, the time of
year, and many other factors that contribute to the eventual
clinical result. Western medical studies have also
abundantly proved that a person’s lifestyle and emotional
makeup are implicated in his state of health, but we lack
the omniscience to evaluate all these factors. A cancer
patient has a whole life behind him, populated by thoughts,
actions, and emotions that no other person shares exactly. The fact that emotions lie so deep does not mean that
cancer patients cannot alter them. People can be rescued
from their feelings of helplessness and despair by going to
a still deeper level. It does not matter if one is caught in the
throes of either despair or huge self-conﬁdence. Either one
could be a phantom. Ayurveda therefore pays much less
attention to surface emot ions than does current mind-body
medicine. The whole rationale for treating cancer (or AIDS)
with primordial sound and bliss techniques is that they
reach the deep levels of consciousness common to
everyone, the weak as much as the strong. The following  case study is the most complete success to
date of treating cancer with these techniques. The patient
is a woman in her late thirties named Eleanor. In 1983,
while living in Colorado and working for a computer
company there, Eleanor was diagnosed with advanced
breast cancer that had metastasized to the lymph nodes
under her arm. She underwent one radical mastectomy,
followed by a second; her reaction to chemotherapy
afterward was extremely poor. Finding the side eﬀects
intolerable, she abandoned conventional treatment
altogether, even though her doctors made her well aware
that the cancer had now spread to her bones. Patients in
this category of metastasis have about a 1 percent chance
of survival. As it happens, Eleanor was advised by her family doctor
to start meditating in 1986, in the middle of her disease. Through her meditatio n practice, she heard about
Ayurveda. She came to Lancaster for inpatient treatment,
where I met her and instructed her in the primordial sound
for treating cancer. The results were remarkable. Her
severe bone pain disappe ared (this incident was mentioned
earlier, in chapter 9), and whenever she returned home to
be X-rayed, her radiologist found fewer and fewer pockets
of bone cancer. It was far too late for these regressions to have been
caused by her earlier treatment. Generally, if a tumor is
being bombarded with radiation or chemotherapy, it
shrinks very quickly. If Eleanor survives for two more years,
she will enter the privileged ranks of patients who beat all
the odds. But what I want to portray here is the overall
change she has undergone. I asked her to write down the
history of her disease as seen from the inside. What she
sent me is a very remarkable document. It begins at the
most harrowing moment of her life, when she is about to
enter the operating room to have breast surgery:
Undrugged, I am lying in the pre-op holding area
by the doors of the O. R. at City of Hope Hospital. A nurse walks by carrying  a huge breast in a clear
plastic bag. My breasts seem so small, helpless,
and innocent. I had nursed my baby sons and felt
so good about my breas ts; they were feminine,
soft, and pretty—I truste d them. Now I am just
lying here, waiting for someone to cut away at
least one of them. I am scared  and shaking. Every nerve in my
body seems to be screaming for action, wanting
to run away before it is too late and I am pushed
through the doors to the O.<|eot_id|><|begin_of_text|>
Q: According to the author, what is the fundamental difference between the enlightened state and the non-enlightened state?,
A: The author notes that the enlightened state is not a single, fixed state, but rather a sliding scale, and that the subjects in his research came from diverse backgrounds and were influenced by cultural factors.
Q: What is the key to treating cancer, according to the author?,
A: The author suggests that the key to treating cancer is not just the treatment, but rather finding inner peace and acceptance, which allows the body to heal naturally.
Q: What is the author's perspective on the concept of enlightenment?,
A: The author believes that enlightenment is not a fixed state, but rather a personal and evolving concept that requires a broader definition.
Q: Who is the author's collaborator for the paper "How Consc iousness Becomes the Physical Universe"?,
A: The author does not specify the collaborator's name in the provided text, but mentions that he co-authors papers with scientists, including Menas Kafatos.
Q: What is the author's view on the concept of quantum healing?,
A: The author suggests that quantum healing is the ability of one mode of consciousness to spontaneously correct the mistakes in another mode of consciousness, and that it is not a game of numbers or statistics.<|eot_id|><|begin_of_text|>Healing Yourself - Quantum Physics, how the
body works
This is an incredibly interesting topic and one tha t can be seen as controversial in the
western world. Please know that I am in no way sayi ng that you should not see a
doctor or seek medical advice. I am simply opening your mind to the possibility of
who you are and what you can accomplish with a simp le thought and intention. Let's start with a simple concept; those with deter mination will get to where they
want to be. If they set their mind to it, then they  can achieve anything. Well this goes
for illness and injury also. If you set your mind t o recovering and getting back to
optimum health and this is your priority, then you will do so. So with intention, you can achieve anything, includ ing healing yourself of illness and
injury. For any of those who are familiar with Quantum Phys ics or have seen the movie
What the Bleep do we Know? You will know that the universe and the human
body are made up of matter. "We think of an atom as a kind of hard ball. What th ey then realised is that it is not
solid, it's this really dense matter right at the c entre, surrounded by fluffy a probability
cloud of electrons popping in and out of existence. And then they realised that not
even this is right. That even the nucleus (the cent re) that we think of as so dense,
pops in and out of existence, just as readily as th e electrons do. The most solid thing
that you can say about all of this insubstantial ma tter is that it is more like a thought,
it's like a concentrated bit of information." - Wha t The Bleep do we Know? The point of this is that there is nothing solid in  the universe, all of the things that we
see and believe to be solid, the trees, the cars, t he buildings, and our body's, are no
more solid than our thoughts. "A river is a mysterious thing. When you look at a r iver it looks the same to you in
every second of existence. But in fact, it is not t he same river. You cannot step into
the same river twice because new water flows in all  of the time"  - Heraculutus, Greek
Philosopher
"The human body renews itself rapidly. Even with one  breath, you take in 10 the
power of 22 atoms, an astronomical amount of materi al that ends up as your heart,
brain and kidney cells, your neurons and your DNA. With each breath, you breathe
out 10 to the power of 22 atoms, it's an astronomic al amount of raw material that is
coming from every bit of your body. You are literal ly breathing out bits and pieces of
your brain tissue, heart and kidney. Actually, tech nically speaking we are intimately
sharing organs with each other all of the time...DN A holds memory of hundreds of
millions of years. Your DNA is part of Christ, Leon ardo Da Vinci, Buddah, Sadam
Hussein." - Deepak Chopra, What is the True Nature of Real ity? If we are exchanging parts of our body with one ano ther, then why are we retaining
our illness and injury? "In 12 months 98% of the human body has regenerated  itself. In 2 1/2 years you will
replace your whole body" -  Deepak Chopra, What is the True Nature of Reality? Why then do we retain the illness and injury, how c an the cells when we create new
ones, do so with the same disease (dis-ease)  they had previously? This is because
the shelf life of our emotions are longer than that  of the physical body. "Science has found that you immune cells are constan tly eaves dropping on your
internal dialogue. Nothing that you say to yourself  - which you are doing all of the
time, even in sleep - escapes the attention of the immune cells. When you think a though, you make molecules, to thi nk is to practice brain
chemistry. These thoughts are translated into very precise molecules known as
neuropeptides. Neuropeptides like keys, fit into


RENCH CUISINE
Cr eamy Asparagus Soup
Spinach, Leek, and Potato T art
Braised Gr een Beans Amandine
Swiss Char d and Arugula with Lemon T arragon Dr essing
Poached Pears with Blackberries

Creamy Asparagus Soup
2 teaspoons ghee
2 lar ge leeks, chopped
1 teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
¼ pound white potatoes, peeled and cubed
1 tablespoon tarragon
1 teaspoon thyme
¾ pound asparagus, discard bottom 1½ inch and cut into
1-inch pieces
4–6 cups vegetable stock or to cover potatoes in pot
½ teaspoon nutmeg
2 tablespoons parsley, chopped

In a lar ge soup pot, heat the ghee. Sauté th e leeks and add pepper and Braggs. Contin ue to simmer
the le eks. Add the potatoes, tarragon, and thyme. Sauté until the potatoes are browned. Add the
asparagus pieces and cover the vegetables with vegetable stock. Simmer until the potatoes are tender. Puree the soup into a smooth consistency  by using either a handheld blender, standard blender, or
food processor. Garnish soup with nutmeg and parsley. Spinach, Leek, and Potato T art
Crust
1½ cups or ganic unbleached white flour or whole wheat
pastry flour
½ teaspoon salt
½ cup butter (or soy mar garine), chilled and cut into pieces
1 teaspoon lemon juice or vinegar
¼ cup water, chilled

Place the “S” blade in the food processor. Put the flour and salt in the bottom of t he processor. T urn on the machine and begin to drop the butter pieces into the flour mixture, a few  at a time. Once
all th e butter is in the food processor, switch to “pulse” and pulse the dough un til the mixture
resembles a coarse m eal. Add the lemon juice and pulse 3 to 4 times. T urn the food processor to “on”
and s lowly drizzle th e water into the mixture until stif f dough begins to form. T urn  the dough out
onto a floured countertop. Bring the dough  together with your hands and form into a flat, round disk. Roll o ut the dough evenly, using a rolling pin. Gently place the rolled dough into a sprayed 9- or 10-
inch tart pan. Using your fingers, begin to press the dough toward the outer edges and create a ½-inch
edge along the wall of the tart pan. Place the tart in the refrigerator until you are ready to assemble. Filling
2 teaspoons ghee or olive oil
4 medium-size red potatoes, sliced very thinly in rounds
2 lar ge leeks, sliced thinly in rounds
1 teaspoon black pepper
1 teaspoon basil, dried
1 teaspoon sage, dried
2 teaspoons Braggs Liquid Amino Acid or tamari sauce
4 packed cups spinach, or ganic, or one 10-ounce package
frozen, defrosted and chopped
1 teaspoon dill, dried
1 teaspoon marjoram, dried
One 10-ounce package silken tofu, low-fat, firm or extra
firm
¼–½ cup vegetable stock
1 tablespoon arrowroot dissolved in 1 tablespoon water
 In a lar ge sauté pan, heat 1 teaspoon of ghee. Lightly sauté potatoes until just browned on both
sides. Remove from the pan and set aside. Heat another teaspoon of ghee in the sauté  pan and put the
leeks, pepp er, basil, sage, and 1 teaspoon Braggs into sauté. T ry to keep the leeks in rings. Sauté until
golden bro wn. Remove from pan and set aside. If you are using fresh spinach, hea t the sauté pan
again and briefly sauté the spinach until wilted. Remove from the heat. In a mixing bowl, place the
cooked or defrosted s pinach. Add the herb s and toss together. In a blender, begin to blend the tofu,
adding the stock slowly as the tofu becomes smooth. Add the arrowroot that has been dissolved and
the re maining teaspoon of Braggs. Blend u ntil a light, smooth consistency is achieved. If the mixture
is too thick, add a little more stock. Add ½ cup of the tofu mix to the spinach. Mix together well. T o assemble: Place the sautéed lee ks on the bottom of t he refrigerated tart pan, spread a layer of
the spinach mixture on top of the leeks. Pour the tofu mixture on top of the spinach. This layer should
just cover the spinach and be about ¼ inch thick. Reserve any extra for another use. Arrange the
potatoes on top of the casserole in a circular or rectangular design. Sprinkle paprika, dill, and nutmeg
on top of t he tart for color. Bake at 350 de grees for 35 minutes or until an inserted knife comes out
clean from the middle of the tart and the potatoes are golden brown. Braised Green Beans Amandine
1 teaspoon ghee
2 lar ge handfuls green beans, fresh and or ganic
1 teaspoon cumin
1 teaspoon balsamic vinegar
¼ cup almonds, sliced and toasted in the oven
vegetable stock

In a sauté pan, heat the ghee and add the green beans. Add the cumin and continue to simmer. If
the beans get too dry add 1 teaspoon of v egetable stock. Simmer until the green beans are almost
tender. Just before serving add the balsamic vinegar. T oss the green beans around in  the pan to coat
with the vinegar. Sprinkle the almonds on top of the individual portion or in the serving bowl. Swiss Chard and Arugula with Lemon T arragon Dressing
1 bunch red swiss chard, washed
1 cup arugula, cleaned and stems removed
¼ cup vegetable stock
2 tablespoons Lemon T arragon Dressing
Heat a dry sauté pan and add the chard and the arugula. Allow the greens to wilt. Only add stock to
the pa n if it is too hot and the greens begin to brown. T oss the finished greens w ith the Lemon
T arragon Dressing. Lemon T arragon Dressing
¼ cup parsley, chopped
1 green onion, chopped
¼ cup lemon juice
1 teaspoon Dijon mustard
1 tablespoon tarragon
2 tablespoons maple syrup
1 teaspoon Braggs Liquid Amino Acid
¼ cup apple juice
¼ cup olive oil

Combine everything but oil in a blender. Slowly add the oil as the blender continues to run. Continue to blend until the dressing begins to thicken slightly. Poached Pears with Blackberries
1 can apple juice concentrate, or ganic
2 Bosc or D’Anjou pears, cut in half, peeled, and cored
½ teaspoon cloves, whole
2 cinnamon sticks
1 tablespoon lemon juice
2 tablespoons cranberries, dried
One 10-ounce package blackberries, frozen and or ganic,
or 1 box, fresh in season
1–2 tablespoons maple syrup
Cinnamon or nutmeg for garnish

Heat the apple juice concentrate in a sau té pan. Add the pears, cloves, cinnamon sticks, lemon
juice, and the cranbe rries. Allow the pears to simmer in the juice until the pears a re tender. If the
liquid is absorbed and the pears become uncovered, add more apple juice or water. T he pears need to
remain sub mer ged. In  a separate heated sauté pan, place the blackberries and begin to sauté. Reduceheat and allow the blackberries to break down and create juice. Add a little apple juice if needed to
create som e liquid. Add the maple syrup just before serving. Adjust the amount by th e tartness or the
sweetness of the berries. T o serve: Remove the pears from the liquid (reserve the liquid for another
use). Place  a pear in the middle of a desse rt plate. Spoon on the berries and some of the juice from
the berry sauté. T o garnish, sprinkle with cinnamon or nutmeg. AMERICAN BISTRO CUISINE
Carr ot Coriander Soup
Roasted V egetable Barley Risotto
Cranberry and Sweet Potato Chutney
Or ganic Field Gr eens with Apple V inaigr ette
Cocoa T ofu Mousse with Almond Praline

Carrot Coriander Soup
1 teaspoon ghee
1 cup leeks, chopped
1 tablespoon ginger, fresh, chopped
1 teaspoon black pepper
½ teaspoon red chili flakes
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
3 cups carrots, cubed
¼ cup golden raisins, chopped
2 teaspoons coriander, dried
1 teaspoon cumin
1 teaspoon asafetida
4–5 cups vegetable stock
1 teaspoon lemon juice
1 cup low-fat coconut milk
2 tablespoons cilantro or parsley

In a soup pot, heat up  the ghee and add the leeks and the ginger. Add the pepper, chili  flakes, and 1
teaspoon of Braggs. Add the carrots and the raisins. Sauté for 2 to 3 minutes. Add the coriander,
cumin, asa fetida and the rest of the Braggs. Continue to sauté