orevenindoorsinalargemall. •Avoidheavilytraffickedareasifpossiblebecauseexhaustfumes
areunhealthytobreathe,andthenoiseanddistractionofthe
carsmayinterferewithyourconcentrationandrelaxation. IWalkwithafriendorfamilymembersoyouhavecompany.Alternatively,youcanusethistimetobealone. •YoumaywanttolistentomusicoreducationaltapeswithaportabletapeorCDplayerasyouwalk. Ifyouareoutofshapeandhaven’tdoneanyexerciseinquite
awhile,startwithjust10tol5minutesadayonaflat,evensurface. *Walkatapacethat’scomfortableforyou.Recentresearchindi
catesthatitismoreimportanttowalkregularlythantowalkbriskly.Youdonotneedtoforceorstrainorbeuncomfortable
inanyway. •Ifallgoeswell,afteronetotwoweeks,add5minutesperweekso
thatyoucaneventuallybuildupto30to60minuteseachday. BicyclingBicyclingcanbeanenjoyablewaytoexercisewhileyougetoutand
seetheworld.Bicyclingisoftenconsideredeasieronthejointsthanrunningorotherexercises.Thisexercisehelpstobuildupthelargestmusclesinyourbody,yourlegsandlowertorso,whileitalsoimprovesyourcardiovascularhealth. T:psforBicycling
•Avoidheavilytraffickedareasthathaveexhaustfumes. •Startatacomfortablepaceandtrytoridefor15to30minutes
atatime. •Makesureyourbicycleandseatareadjustedtotheproperheightforyourlegs. 86 YourExtraordinaryHealingSystem
aUnlessyouareanexpert,avoidstrappingyourfeetintothepedals. oMaintainproperpostureasyouridesothatyourbackandknees
arenotstrained. ~Toprotectyourheadfromafall,wearahelmet. Useprotectiveglassesoreyewearforyoureyes. Swimming
Ifyouhaveaccesstoapooi,pond,lake,orocean,swimmingcan
beawonderfulformofexercisethatprovidesallofthecardiacandcirculationbenefitsofwalking.Swimmingisespeciallybeneficialif
youhavebackorkneeproblemsbecauseitisanon-weight-bearingexercisethatisgentleonthejoints. TipsforSwimming
oStartoutslowlyandincreaseyourlapsgradually,addingonelapeachtimeyouswim. oBuilduptoatleast20to30minutesofswimmingeachday. aAlternatestrokestogivedifferentmusclesinyourbodyamorethoroughworkout. oMakesureyouarecomfortablewithyourbreathingasyouswim,andthatyouarenotforcingorstraining. aItisbettertoswimslowerandlongerthanfasterandshorter.If
youmakeitenjoyable,thelikelihoodthatyouwillcontinuetoswimregularlyismuchgreater. WeightLiftingThankstothemanycolorfulcharactersintheworldofprofessionalbodybuilding,weightliftinghasbecomeincreasinglypopular.Pump
ingironandweighttrainingcanincreasemusclestrengthandimprove
youroverallphysicalhealth.Itcanalsorelievementalandemotionaltension,andeffectivelystrengthenandfortifyyourhealingsystem. TzpsforWeightL~fèing
aStartwithlightweightsandmovethroughthefullrangeofmotionoftheexerciseyou’redoingtoensurepropermovement
ofthemusclesbeingexercised. StrengtheningandFortifyingYourHealingSystem 87
oBalanceyourworkoutsoyouarenotworkingallthesamemusclegroupsatonetime. oFocusmoreonthelowerbody,includingyourlegsandback,becausethesemusclesarethelargestandmostimportantmus
clesinyourbody,andtheyusuallyaretheonesmostneglected. oStretchin-betweenandafterweight-liftingexercisestoavoid
stiffmusclesandjoints. aBreatheproperlyasyouworkout.Itisphysiologicallymorecor
recttoexhaleasyouliftormoveaweight,asifyouwereblowingairintotheweight. oBesmartandacceptthehelpofapersonaltrainertoorientyourselfonanewmachineorwhileyouarelearninganewroutine. oIfyourmusclesaresorethedayafteraworkout,waituntilthe
painiscompletelygonebeforeyouworkthesesamemusclesagain. oRememberthatmusclesneedresttogrowandbecomestronger. Itispossibletoovertrainandinjuremusclesifyoudonotallow
ingadequaterestbetweenworkouts. oNeverforceorstraintothepointthatyoufeelpain.Although
mostgymsencouragethesaying“Nopain,nogain,”fromamedicalperspective,ignoringpaininyourbodycanresultinaninjury
AerobicExercise
Aerobicexercisedescribesanysustainedexercisethatincreasesyourbreathingandheartrateandhastheabilitytomakeyoubreaka
sweat.Aerobicexerciserequiresincreasedairdeliverytoyourbody,whichresultsingreateroxygenationofyourtissues.Youcanachieve
theseresultsinnumerouswaysandsettings,frombriskwalking,running,calisthenics,hiking,biking,swimming,aerobicdancing
andexercises,tosports,games,andotherfunexercises.Aerobicexercisemayalsoincludetheexerciseyougetwhileworkingonyour
jobifyouperformmanuallabororareregularlyinvolvedinactivi
tiesthatrequirethesteadymovementofyourarmsorlegsoveracontinuousperiodoftime. 88 YourExtraordinaryHealingSystem
TzpsforAerobicExercise
oTake5tolOminutestostretchandwarmupbeforeandafterexercising. oIfyouhaven’texercisedinawhile,startslowlyanddoonlyabout10tol5minutesatatimeforthefirstweek. oMakesureyouarenotforcingorstrainingyourmusclesorjoints,andthatyouarenotgaspingforairwhileyouarebreathing.Slowlybuildupspeed,distances,andlengthoftimeexercising,untilyoucando30to60minutesatatime. oIfyouexperiencepainthatpersistsinanypartofyourbody,
easeoffyourexercisingpaceandintensity-.Ifthepainpersists
evenwithlessexercise,considerstoppingaltogether.Tryingtoignorethepainorforcethroughthepaindoesnothelp.Doing
thisishowseriousinjuriesandproblemscandevelop. oRemembertorestandallowsomedowntimebeforeyoumake
atransitiontoyournextactivity-. StretchingStretchingcanprovidetremendoussupportforyourhealingsystem.StretchingisbecomingincreasinglypopularintheUnitedStates
andEuropewiththeacceptanceandintroductionoftraditionalori
entaldisciplinessuchasyogaandtaichiintoWesterncultures.Even
giantSumowrestlersinJapanstretchaspartoftheirpre-matchwarm-upsandrituals.Stretchingisalsomakingitswayintothemedicalestablishmentandisgraduallybecomingacceptedasafirst-lineinterventioninthefieldsofrehabilitation,sportsmedicine,
andphysicaltherapyforthetreatmentandpreventionofneuromusculardisordersandinjuries,includingbackpain,post-surgicalrehabilitation,andmanyformsofarthritisandotherjointdiseases.Whendoneproperly,stretchingfeelsgood.Stretchingissomethingthatmostanimalsdonaturally.Whendogsorcatsawakenfrom
anap,thefirstthingtheydoisstretch.Childrenalsonaturallystretch
andassumeallkindsoftwisting,flexible,andtopsy-turvypositionsas
theyplayandexplorethedifferentmusclegroupsintheirbodies.They
dothisaspartofthenaturalprocessofdevelopingthecoordination
thatissuchavitalpartoftheirnormalgrowthanddevelopment. StrengtheningandFortifyingYourHealingSystem 89
Asaresultoftheeffectsofstress,aging,andincreasinglyseden
tarylifestyles,manypeoplebegintodevelopseverestiffnessand
painandareunabletomovetheirjointsadequatelyastheyage.This
processsetsthestageforawholehostofjointdiseasestosetin,includingarthritis.Stiffnessalsoincreasesthelikelihoodofinjuriesbecauseoftherigiditywithinthejoints.Stretchingcanhelpreversetheseharmfultendencies. Ihavepersonallybenefitedfromthestretchingthatcomesfrom
yoga,thegrandfatherofallstretchingsystems.Asanintroductionto
properstretching,thereisnosubstituteforattendingagentleyogaclassonceortwiceaweekforseveralmonthsorlonger.Becauseofyoga’sincreasingpopularity,yogaclassesarenowavailableinalmost
everycityintheUnitedStates,Canada,Japan,andEurope.Before
youstartayogaclass,makesuretheteacherhaspropercredentials
andtheclassisnottoorigorousforyou,particularlyinthebeginning.Ifyouhaveparticularhealthneeds,makesureyoucall


ia	areas	in	the	liver	that
are	damaged	by	the	presence	of	gallstones. Gallstones	are	a	constant	source	of	immune
suppression,	which	leaves	the	body,	and	particularly	the	upper	respiratory	tract,
susceptible	to	both	internal	and	external	disease-triggering	factors. These	include	both
blood-borne	and	airborne	microbes	(believed	to	cause	pneumonia),	cigarette	smoke,
alcohol,	x-rays,	corticosteroids,	allergens,	antigens,	common	pollutants,	waste	matter	from
the	GI	tract,	and	the	like. Further	respiratory	complications	arise	when	handfuls	of	gallstones	that	have
accumulated	in	the	liver	bile	ducts	lead	to
liver	enlargement. The	liver,	situated	in	the
upper	abdominal	cavity,	spans	almost	the	entire	width	of	the	body. Its	upper	and	anterior
surfaces	are	smooth	and	shaped	to	fit	under	the	surface	of	the	diaphragm. When	enlarged,
the	liver	obstructs	the	movement	of	the	diaphragm	and	prevents	the	lungs	from	extending
to	their	normal	capacity	during	inhalation. By	contrast,	a	smooth,	healthy	liver	permits	the
lungs	to	easily	extend	into	the	abdominal	region,	which	puts	pressure	on	the	abdomen	and
squeezes	the	lymph	and	blood	vessels	to	force	lymph	and	blood	toward	the	heart. This
breathing	mechanism	is	often	called	“belly	breathing,”	and	it	can	be	seen	in	healthy
babies,	especially. An	enlarged	liver	prevents	the	full	extension	of	the	diaphragm	and
lungs,	which	causes	reduced	exchange	of	gases	in	the	lungs,	lymphatic	congestion,	and	theretention	of	excessive	amounts	of	carbon	dioxide	in	the	lungs. The	restricted	uptake	of
oxygen	negatively	affects	cellular	functions	throughout	the	body. Most	people	in	the	industrialized	world	have	an	enlarged	liver,	especially	those	who	are
overweight	or	obese. What	doctors	generally	consider	a	“normal-sized”	liver	is	actually
oversize. Once	all	gallstones	are	removed	through	a	series	of	liver	cleanses,	the	liver	can
gradually	return	to	its	original	size. Almost	all	diseases	of	the	lungs,	bronchi,	and	upper	respiratory	passages	are	either
caused	or	worsened	by	gallstones	in	the	liver	and	can	be	improved	or	eliminated	by
removing	these	stones	through	liver	cleansing. Disorders	of	the	Urinary	System

The
urinary	system
	is	an	extremely	important	excretory	system	of	the	body. It	consists	of
the	following:	two
kidneys,
	which	form	and	excrete	urine;	two
ureters,
	which	convey	the
urine	from	the	kidneys	to	the	urinary	bladder;	a
urinary	bladder,
	where	urine	collects	and
is	temporarily	stored;	and	a
urethra,
	through	which	urine	passes	from	the	urinary	bladder
to	the	exterior	of	the	body	(see
Figure	11
). Smooth	functioning	of	the	urinary	system	is	essential	for	maintaining	an	appropriate
fluid	volume	by	regulating	the	amount	of	water	that	is	excreted	in	the	urine. Other	aspects
of	its	function	include	regulating	the	concentrations	of	various	electrolytes	in	the	body
fluids	and	maintaining	normal	pH	(acids-alkalis	balance)	of	the	blood. This	system	is	also
involved	in	the	disposal	of	waste	products	resulting	from	the	breakdown	(catabolism)	of
cell	protein	in	the	liver,	for	example. Figure	11
:	The	urinary	system

Most	diseases	of	the	kidneys	and	other	parts	of	the	urinary	system	are	related	to	an
imbalance	of	the
simple	filtration
	system	in	the	kidneys. About	26	to	40	gallons	of	dilute
filtrate	are	formed	each	day	by	the	two	kidneys. Of	these,	only	34	to	52	ounces	are
excreted	as	urine	(the	rest	is	absorbed	and	recirculated). With	the	exception	of	blood	cells,
platelets,	and	blood	proteins,	all	other	blood	constituents	must	pass	through	the	kidneys. The	process	of	filtration	is	disrupted	and	weakened	when	the	digestive	system—and,	in
particular,	the	liver—performs	poorly. Gallstones	in	the	liver	and	gallbladder	reduce	the	amount	of	bile	that	the	liver	is	able	to
produce. Thus,	it	becomes	impossible	to	digest	food	properly. Much	of	the	undigested
food	begins	to	ferment	and	putrefy,	leaving	toxic	waste	matter	in	the	blood	and	lymph. The	body’s	normal	excretions,	such	as	urine,	sweat,	gases,	and	feces,	do	not	usually
contain	disease-generating	waste	products;	that	is,	of	course,	for	as	long	as	the	passages	of
elimination	remain	clear	and	unobstructed. Disease-causing	agents	consist	of	tiny	molecules	that	appear	in	the	blood	and	lymph. They	are	visible	only	through	powerful	electron	microscopes. These	molecules	have	a
strong	acidifying	effect	on	the	blood. To	avoid	a	life-threatening	disease	or	coma,	the
blood	must	rid	itself	of	these	minute	toxins. Accordingly,	it	dumps	these	unwanted
intruders	into	the	connective	tissue	of	the	organs. The	connective	tissue	consists	of	a	gel-
like	fluid	(lymph)	that	surrounds	all	cells. The	cells	are	“bathed”	in	this	connective	tissue. Under	normal	circumstances,	the	body	knows	how	to	deal	with	acidic	waste	material	that
has	been	dumped	into	the	connective	tissue. It	releases	an	alkaline	product,
sodium
bicarbonate
	(NaHCO
3
),	into	the	blood	that	is	able	to	retrieve	the	acidic	toxins,	neutralize
them,	and	then	eliminate	them	through	the	excretory	organs. This	emergency	system,
though,	begins	to	fail	when	toxins	are	deposited	faster	than	they	can	be	retrieved	and
eliminated. As	a	result,	the	connective	tissue	may	become	as	thick	as	jelly. Nutrients,
water,	and	oxygen	can	no	longer	pass	freely,	and	the	cells	of	the	organs	begin	to	suffer
malnutrition,	dehydration,	and	oxygen	deficiency. Some	of	the	most	acidic	compounds	are	proteins	from	animal	foods. Gallstones	inhibit
the	liver’s	ability	to	break	down	these	proteins. Excessive	proteins	are	“temporarily”
stored	in	the	connective	tissues	and	then	converted	into	collagen	fiber. The	collagen	fiber
is	built	into	the	basal	membranes	of	the	capillary	walls. The	basal	membranes	may
become	up	to	ten	times	as	thick	as	normal. A	similar	situation	occurs	in	the	arteries. As	the
blood	vessel	walls	become	increasingly	congested,	fewer	proteins	are	able	to	escape	the
bloodstream. This	leads	to	blood	thickening,	making	it	more	and	more	difficult	for	the
kidneys	to	filter. At	the	same	time,	the	basal	membranes	of	the	blood	vessels	supplying	the
kidneys	also	become	congested,	making	them	harder	and	more	rigid. As	the	process	of
hardening	of	the	blood	vessels	progresses	further,
blood	pressure
	starts	to	rise	and	overall
kidney	performance	drops. More	and	more	of	the	metabolic	waste	products	excreted	by
the	kidney	cells,	which	would	normally	be	eliminated	via	venous	blood	vessels	and
lymphatic	ducts,	are	now	retained	and	adversely	affect	the	performance	of	the	kidneys
even	further.


 every for m
taught me something essential to my “car eer development.As ministers of God, we let our car eers be an e xpression
of our own depth, of what r eally matters  to us. Knowing that
we ar e acting on behalf of a higher purpose than our own
self-aggrandizement gives us the joy we’r e all seeking. Whatever we do, whatever our job, it can be a vessel
through which we teach the message of salvation: that the
Son of God is innocent, and we ar e all Sons of God. Kindness
to Him transfor ms the world. W e don’t necessarily teach this
verbally, but rather non- verbally. The pr oblem most people
have is that they’r e mor e concer ned with the mode of their
expression than with what they’r e seeking to e xpress. That’s
because they don’t know  what they want to e xpress. This
generation, this cultur e, is full of people who want
desperately to write a story, but for all the wr ong r easons. I
meet people who want to be in the spotlight, but have no
idea what they would say if it was pointed at them. This is a
fraudulent postur e. It means we want the r ecord contract
more than the satisfaction of making music. The highest
prize we can r eceive for cr eative work is the joy of being
creative. Cr eative eﬀort spent for any other r eason than the
joy of being in that light-ﬁlled place, love, God, whatever we
want to call it, is lacking in integrity. It diminishes us. It
reduces inspiration to mer e sales. A few years ago I visited K auai. My friend and I took a
ride on a boat along the Napali coastline. The boat was one
of a ﬂeet owned by a man known as Captain Zodiac. Zodiac
is the wor d for the incr edible land for mations that meet the
sea ther e. This man loved the coastline so passionately that
he took the wor d for his own name. One day someone said
to him, “Y ou know a lot about this coastline and its history. A
lot of people would love to see what you see her e, and know
what you know. Why don’t you tak e people out on your boat
and give them a tour?”Captain Zodiac’s rides ar e a gr eat service to tourists on
Kauai. They spr ead joy. They lif t the cultural vibration. And
the boat rides became quite a business. Captain Zodiac now
has lots of boats, and he’s very successful. His business
formed ar ound his love. The issue is whether we’r e working for money, or
working for love. What we need to investigate is which one
is the mor e abundant attitude. As with Captain Zodiac, and
contrary to the ego’s ar guments, love is actually good
business. Any job can become a ministry, as long as it is dedicated
to love. Y our car eer can be an empty canvas for God to write
on. Whatever your talents or abilities, He can use them. Our
ministry becomes a joyous e xperience for ourselves and
others as we let a mysterious for ce dir ect us. W e simply
follow instructions. W e are allowing God’s spirit to move
through us, using our gif ts and r esour ces however He sees
ﬁt, to do His work in the world. This is the k ey to a
successful car eer. Success is not unnatural; it is the most natural thing in
the world because it is the natural r esult of man’s
cocreation with God. In A Movable F east, Hemingway writes
about writing. He describes the diﬀer ence between his
writing a story, and a story writing itself. When he ﬁnds
himself writing the story, he knows it’s time to stop for the
day. Our life is meant to be a story that mysteriously writes
itself, and our work is the cr eative fruit of our lives. “God, please use me” is the most powerful aﬃr mation
we can say for an abundant car eer. It is the miracle work er’s
prayer. Everybody wants a gr eat job. A ccept that it’s alr eady
been given to you. The fact that you’r e alive means a
function has been assigned to you: open your heart toeveryone and everything. That way you’r e a vessel of God. Don’t wor ry about what to say or what to do. He’ll let you
know. I used to think I was lazy. I was always tir ed. A ctually, I
was just block ed until I discover ed the purpose of my life. When our ener gy is applied in the dir ection of co -creating
with God, of a willingness to supply love wher e ther e was
none befor e, new ener gy bursts forth fr om deep inside us. The world never gives you per mission to shine. Only love
does that. I r emember being a cocktail waitr ess and walking
into work one night thinking, “ Oh, I get it! They think this is
a bar!” As A Course in Miracles  student, I now saw it
diﬀer ently. “This isn’t a bar, and I’m not a waitr ess. That’s
just an illusion. Every busi ness is a fr ont for a chur ch, and
I’m her e to purif y the thought for ms, to minister to the
childr en of God.” W e can tak e our own lives seriously,
regardless of whether or not anyone else does. No job r eally
has any mor e potential impact on the planet than any other. We’re always impacting the world in which we live, thr ough
our pr esence, our ener gy, our interactions with others. The
question is, what kind of impact ar e we having? I once knew a woman who wanted to be an actr ess, but
wasn’t getting work. In the meantime, she was working as a
personal assistant to a pr ofessional writer. He ador ed her
work and wanted her to travel with him all ar ound the
country, doing book tours, setting up lectur es and helping
him in various ways. Although she told me that she found
working with him very e xhilarating, she didn’t want to leave
Los Angeles because she felt she needed to be available in
case ther e wer e acting jobs her e that she might audition for. “Nothing would be better for your acting car eer,” I told
my friend, “than that you would start star ring in your ownlife.” The r eason many people want to be actors is not
because they ar e truly called to the art, but rather because
they want so desperately to cr eate something beautiful in
their own lives. Show up! Be enthusiastic! P ut some ener gy
into the life you’r e living now! How will anyone ever be
impressed by your starlik e quality if you’r e waiting to
cultivate that quality until you become a star? How would a miracle work er decide whether to go on the
trip or stay in L os Angeles? W e mak e decisions by asking
that the ‘Holy Spirit decide for us.’ Ther e are always so
many factors in life that we can’t know. ‘We mak e no
decisions by ourselves,’ but ask how we might be most
helpful in car rying out His plan. The moral authority that this
attitude gives us cr eates a starlik e quality. It is our humility,
our desir e to be of service, that mak es us stars. Not our
arrogance. An ego thought that tempts a lot of people is the
insistence that “I don’t do windows.” Ther e’s an old Zen
tradition of disciples spending years dusting the altars of
their masters as part of their pr eparation and training. The
apprentice lear ns from being in the pr esence of the master,
from serving him, and in time will surpass him. As the I
Ching says, the universe ﬁlls up the modest and cuts down
the pr oud. In modesty, we allow things to blossom. W e’re
not ashamed to admit we’r e still in pr ocess. The ego
emphasizes the goal rather than the pr ocess by which we
achieve it. This is actually the ego’s way of sabotaging us. We become pr oud and har dened, and ther eby less
attractive. Ther e is nothing lik able about false pride. It
doesn’t help us get work, or to get mor e successful. Our job is to tend to our own gr owth as people, our grace
and integrity and humility. We need no other goal. The cor e
of our being then gr ows into a substantial power, e xternallyas well as inter nally. Our ministry becomes a dir ect line of
creation, fr om God thr ough us to all mankind. 6. NEW HEAR TS, NEW JOBS
“Child of God, you wer e created to cr eate the
good, the beautiful and the holy. Do not for get
this.”
The ego


everywhere: in the life cycle of a star or a planet, a physical body, a tree,
a flower; in the  rise and fall of nations, political systems, civilizations;
and in the inevitable cycles of gain and loss in the life of an individual. There ar e cycle s of success, w hen things come to you and thrive, and
cycles o f failure, when they wi ther or disintegrate and you ha ve to let
them go in order to make room for new things to arise, or for
transformation to happen. If you cling and resist at that point, it means
you are refusing to go with the flow of life, and you will suf fer. It is not true that the up cycle is good and the down cycle bad, except in
the mind’ s judgment. Growth is usually considered positive, but nothing
can grow forever. If growth, of whatever kind, were to go on a nd on, it
would eventually become mon strous and destructive. Disso lution is
needed for new growth to happen. One cannot exist without the other. The down cycle is absolutely essential for spiritual realization. Y ou must
have failed deeply on some level or experienced some deep loss or pain
to b e drawn to the spiritual dimension. Or perhaps your very  success
became empty and meaningless and so turned out to be failure. Failure
lies con cealed in every success, and success in every failure. In this
world, w hich is to say on the le vel of form, everybody “fails” sooner or
later, of course, and every achie vement eventually comes to naught. All
forms are impermanent. Y ou can  still be active and enjoy  manifesting and creating new f orms and
circumstances, b ut you won’ t be identified with them. Y ou do not need
them to give you a sense of self. They are not your life — only your life
situation. Y our physical ener gy is also subject to cycles. It cannot always be at a
peak. Th ere wil l be times of low as well as high ener gy. There will be
periods when you are highly active and creative, but there may also be
times w hen everything seems stagnant, when it seems that you are notgetting anywhere, not achieving anything. A cycle can last for anything
from a few hour s to a few years. There are lar ge cycles and sma ll cycles
within these lar ge ones. Many  illnesses are created through fighting
against the cycles of low ener g y, which are vital for regeneration. The
compulsion to do, and the tend ency to derive your sense of s elf-worth
and identity from external facto rs such as achievement, is an inevitable
illusion as long as you are identified with the mind. This makes it hard or
impossible for you to accept the low cycles and allow them to be. Thus,
the intelligence of the or ganism may take over as a self-protective
measure and create an illness in  order to force you to stop, so  that the
necessary regeneration can take place. The cyclical nature of the universe is closely linked with the
impermanence o f all things and situations. The Buddha made this a
central part of his teaching. All conditions are highly u nstable and in
constant flux, or, as he put it, impermanence is a characteristic of every
condition, every situation you will ever encounter in your life. It will
change, disappea r, or no longer satisfy you. Impermanence is als o central
to Jesus ’ s teaching: “Do not la y up for yourselves treasures on earth,
where moth and rust consume and where thieves break in and steal. ”
As l ong as a condition is judged as “good” by your mind, whether it be a
relationship, a possession, a social role, a place, or your physical body,
the mind  attaches itself to it and identifies with it. It makes yo u happy,
makes you feel g ood about yourself, and it may become part of who you
are o r th ink you are. But nothing lasts in this dimension where moth and
rust consume. Either it ends or it changes, or it may under go a  polarity
shift: The same condition that was good yesterday or last year has
suddenly or gradually turned into bad. The same condition that made you
happy th en makes you unhappy. The prosperity of today becomes the
empty consumerism of tomorrow. The happy wedding and honeymoon
become the unhappy divorce or the unhappy coexistence. Or a condition
disappears, so its absence makes you unhappy. When a condition or
situation that the mind has attac hed itself to and identified with changes
or d isappears, the mind cannot accept it. It will cling to the disappearing
condition and resist the change. It is almost as if a limb were b eing torn
of f your body. W e som etimes h ear of people w ho have lost all their money or whose
reputations have  been ruined committing suicide. Those are the extremecases. O thers, w henever a major loss of one kind or another oc curs, just
become deeply unhappy or make themselves ill. They cannot distinguish
between their life and the ir life situation. I recently read about a famous
actress who died in her eighties. As her beauty started to fade and
became ravaged  by old age, she grew desperately unhappy and became a
recluse. She, too, had identified with a condition: her external
appearance. Firs t, the condition gave her a happy sense of self, then an
unhappy one. If she had been able to connect with the form less and
timeless life within, she could h ave watched and allowed the fading of
her exte rnal form from a place of serenity and peace. Moreover, her
external form would have become increasingly transparent to the light
shining through  from her ageless true nature, so her beauty would not
really have faded but simply be come transformed into spiritual beauty. However, nobody told her that this is possible. The most essential kind
of knowledge is not yet widely accessible. The Buddha taught that even your happiness is dukkha  — a Pali word
meaning “suf fering” or “unsatisfactoriness. ” It is inseparable from its
opposite. This means that your happiness and unhappiness are in fact
one. Only the illusion of time separates them. This is not being negative. It is simply recognizing the nature of things,
so th at you don’ t pursue an illusion for the rest of your life. Nor is it
saying that you should no longe r appreciate pleasant or beautiful things
or condi tions. But to seek something through them that they cannot give
— an identity, a sense of perma nency and fulfillment — is a recipe for
frustration and suf fering. The whole advertising industry and consumer
society would collapse if people became enlightened and no longer
sought to find their identity through things. T he more you s eek happiness
in th is w ay, the more it will elud e you. Nothing out there will ever satisfy
you exc ept temporarily and superficially, but you may need to
experience many disillusionments before you realize that truth. Things
and conditions can give you pleasure, but they will also give you pain. Things a nd conditions can give you pleasure, but they cannot give you
joy. No thing can give  you joy. Joy is uncaused and arises from within as
the joy of Being. It is an essential part of the inner state of p eace, thestate that has been called the peace of God. It is your natural state, not
something that you need to work hard for or struggle to attain. Many people never realize that there can be no “salvation” in anything
they do, possess, or attain. Those who do realize it often become world-
weary and depressed: If nothin g can give you true fulfillment, what is
there left to strive for, what is the point in anything. The Old T estament
prophet must have arrived at such a realization when he wrote: “I have
seen eve rything that is done under the sun, and behold, all is vanity and a
striving after wind. ” When you  reach this point, you are one s tep away
from despair — and one step away from enlightenment. A Buddhist monk once told me : “All I have learned in the twenty years
that I have been  a monk I can sum up in one sentence: All th at arises
passes away. This I know. ” What he meant, of course, was this: I have
learned to of fer no resistance to what is ; I  have learned to allow the
present moment to be and to accept the impermanent nature of all things
and conditions. Thus have I found peace. T o o f fer no res istance to life is to be in a state of grace, ease, and
lightness. This state is then no longer dependent upon things being in a
certain way, good or bad. It seems almost paradoxical, yet when your
inner dependency on form is g one, the general conditions of y our life,
the outer forms, tend to improve greatly. Things, people, or conditions
that you  though t you needed fo r your happiness now come to you with
no strug gle or ef fort on your  part, and you are free to enjoy and
appreciate them  — while they last. All those things, of course, will still
pass aw ay


 a loose-fitting cover in refrigerator. Wholegrain R ye Br ead
6 cups lukewarm  water, sourdough starter, and 3 lbs rye flour or a 70/30
ratio of rye flour to whole wheat flour. Mix sourdough in water, add flour. Leave covered and warm (180°F) for 12-24 hours. Replace 1 cup sourdough to refrigerator as starter for next time. Add: 2 cups lukewarm water, 2 1bs rinsed whole rye grain, and 2 lbs
rolled rye (use enough rye flour, maybe 2 lbs, to hold dough together). Roll and cut dough to fit loaf pans. Smooth the surface with a wet hand and leave dough in a warm  place to
rise for 2-5 hours. The taste gets stronger the longer it is left to rise, and it will rise only a
little. Cut a furrow down the middle, about ¼" to ½" deep. Bake for 1½ hours at 385°F
Take out of pans immediately and wrap in towels and turn upside down. Do not cut for about 12 hours. Bread can be frozen when lukewarm.Bread Snack
1 slice of bread, spread with cottage cheese, topped with tomatoes, and
radishes or sprouts or 1 slice of bread topped with honey. Bread Dr essing
1 part chopped onions, 1 part chopped celery, 2-3 parts cubed grain
bread, ½ part chopped parsley, ½ to 1 cup water, plus sage, garlic, and
thyme. Place in an uncovered casserole and bake in low oven for 2 hours. Bread Crumbs
Toast leftover bread in the oven. Run it through the food grinder. Store in covered container in the refrigerator. Sour R ye Br ead (Black Br ead Russian Style)
Note: Sour rye is a dif ferent sourdough culture. You will need to make the sour rye sourdough starter from scratch and
keep it separate from your other starter. 8 cups freshly ground whole rye flour, 3 cups warm water, and ½ cup
sourdough culture. Mix 7 cups of the rye flour with water and sourdough culture. Cover and let stand in a warm place 12 to 18 hours. Remove and save ½ cup of dough as a culture for next baking, and keep
the saved culture in a tightly closed jar in refrigerator. Add remaining cup of rye flour and mix well. Divide dough in half. Form oblong loaf smaller than size of pan in lightly floured hands (using
rye flour). Place gently into stainless steel baking pans. Do not press; allow space around sides of loaf.Try dusting stainless steel pan with flour or rye meal, no oil. Let rise for approximately ½ hour. Bake at 350°F for 1 hour or more. Makes two 2-lb loaves. Store tightly wrapped in refrigerator. Sourdough Cultur e
In a wide-mou thed glass jar at least 1 quart in size, mix well the
following ingred ients: 1 cup lukewarm distilled water, 2 tsp baking yeast, 1
tsp raw sugar, and 1 cup rye flour. Stir well once daily with a wooden spoon (never leave a metal spoon in
starter). Allow to sit for 3 to 5 days until sour odor is detected. May cover loosely after 2nd day. Remove ½ cup for bread recipe above. Store covered in refrigerator adding half cup from dough after first rising. Bring to room temperature 1 hour before starting each new recipe. Sourdough Potato R ye Br eadYN
1 cup sourdough starter, 2 cups warm mashed potatoes, 1
 cups potato
cooking water, 2 cups whole wheat or rye Flour,i ¼ cup molasses
(unsulfured), and
  tsp caraway or fennel seed. Mix ingredients in lar ge nonmetal bowl. Cover and let stand in warm place for several hours (or overnight for a
very sour loaf). Add the following: 1½ to 3 cups rye flour as needed to make a workable
dough. Turn onto floured board and knead for 5-10 minutes. Let dough rest for 5 minutes, then form into round or baton-shaped
loaves. Place on nonstick bake sheet, or regular bake sheet (ungreased) that has
been well coated with raw oat flakes to prevent sticking. Let bread rise until almost double (when bread does not spring back
when lightly touched).Bake at 350°F for 50 minutes to 1 hour. For a very chewy crust, place a pan of water in bottom of oven to create
steam, or baste bread several times during baking with water. For soft crust, do not steam or baste. Immediately wrap loaves in cotton towels after removing from oven. Let bread cool before cutting. Sourdough Squash R ye Br ead
1 cup sourdough  starter, 2 cups pureed cooked squash (such as butternut
or kabocha), 1
 cups water, 2cups rye flour, ¼ cup honey, and ¼ cup
potato flour. Mix dry ingredients in ceramic or plastic bowl. Cover and let stand in warm place to rise (85 to 95 percent is ideal.) Add 2 cups rye flour, then 1½ to 3 cups more rye flour until achieving
workable dough. Turn onto floured board and knead for 5-10 minutes. Let dough rest for 5 minutes, then shape into loaves or rolls. Sprinkle bottom of baking pans with raw oats, then let rise for 2 hours or
until doubled in size. Bake at 350°F for an hour. Let loaves cool before slicing. Carr ot Raisin Quick Br eadYN
1½ cups triticale or rye flour, 1½ cups brown rice or oat flour, 1 cup
whole wheat or rye flour, 5 cups carrots grated, 2½ cups orange pulp,
 –½
cup honey, 2 cups raisins, ½ tsp each of allspice and coriander, plus approx. 2 large navel oranges, peeled and ground. Sift dry ingredients together. Stir in raisins. Mix the remaining ingredients, then gradually stir into dry mix. Dough should be rather firm. Divide in half and fill two nonstick bake pans. Bake at 325°F for 50 minutes or until toothpick comes out clean. Let cool before removing from pan.Essene Br eadYN
This naturally sweet cakey bread is made with only sprouted grain. The original Essene Bread recipe comes from The Essene Gospel of
Peace, a 2,000-year -old Aramaic text, which reveals the process of
sprouting wheat as follows: “Moisten your wheat, that the angel of water
may enter it. Then set it in the air, that the angel of air may also embrace it. And leave it from morning to evening beneath the sun, that the angel of
sunshine may descend upon it.” This modern version differs from the
original only in the use of oven heat instead of the sun’ s.
For 1 loaf use: 1 quart of 2-day-old wheat, rye, or triticale sprouts. Refrigerate sprouts for 1 day, uncovered, to dry slightly. Do not rinse before grinding or you will wind up with more of a pudding
than bread. Grind in hand or electric grind er or in the Norwalk® using the #2 grid
(second to the lar gest). Feed sprouts gradually or they will become like cement in your grinding
mechanism. Shape into 1½"-to-2" high loaf. Place on nonstic k or regular baking sheet well coated with oat flakes to
prevent sticking. Bake at 250-300°F for 1½ to 2½ hours (loaf should be nicely browned). Cool thoroughly before slicing (chilled is best). Use serrated knife with a
gently sawing motion. It also helps to dip knife in cold water before slicing
bread. VARIA TIONS IN  BREAD
Fruit Br ead
Add:
  or
  cup raisins or other chopped dried fruit, ½ tsp coriander,
and mace or allspice. Onion or Garlic Herb Br eadAdd: 2 or 3 tbsp finely minced onion, or 2-4 cloves pressed garlic, ½ to 1
tsp dill, thyme, and caraway or fennel. Wafers or Crackers
Form into ¼" patties or roll out on floured board and cut into squares. Bake
wafers or crackers on a nonstick or oat-coated baking sheet at a temperature
of 250-300° F for 45 minutes to 1 hour. OceanofPDF.comA P P E N D I X E S
OceanofPDF.comGERSON THERAPY FINANCIAL AND CONT ACT INFORMA TION
You may have wondered: How much does the Gerson Therapy cost, and
how long does the treatment last? At the present time, the cost at a Gerson cancer facility is U.S.$ 4,900 per
patient per week. This price includes room and board for a companion to
assist in learning the treatment to help the patient on his return home to self-
administer the nutritional/detoxifying program. Bringing a caregiver is
necessary. A companion shares the patient’ s room (t


. The consciousness of a mind surrendered to God, even for a moment,
has the power to work miracles. Jesus did not speak of hate for his accusers
or blame  those around him. He loved even those who hated him. His mind
was so purely aligned with the unconditionally loving spirit of God that all
the power of God was given unto him. We don’t have to be spiritual masters to diminish the ego’s power in our
lives. Each of us is responsibl e for what we choose to think. If I only
identify with my body, then I’m identifying with my weakne ss and will
interpret the world in a way that fortifies my weakness. If I identify with my
spirit, then I am identifying with my strength and will interpret the world in
a way that fortifies my strength. This was one of so many times in my life when I’ve been serve d by the
thought, Oh, Marianne, get over yourself. Your life will be so much better if
you do. OceanofPDF.comSickness
The Christ in you is not a body. The body, when properly perceived, is
seen as a suit of clothes. The spirit is eternal, while the body is dust to dust. Overidentification with the body  puts a stress on the body that it was not
meant to carry. The most powe rful view of the body is one in which we
realize that it’ s not the ultimate reality of who we are. Understanding right relationship between body and mind is a key
element in the spiritual evolution of the planet. The body is meant to be
servant to the mind, not the other way around. When in right relationship,
the spirit enlivens the body and supports the healthy functioning of the
immune system. It is literally our life force. Jesus is like a carpenter ’s balance, aligning our perceptions in such a
way as to support our highest functioning while on earth. The Holy Spirit
enters into the realm of the body at the level of our receptivity, through
medicine and other physical modalities that support our health. Sickness is one of the most painful crucifixions we experience as
humans. Prayer and meditation  are powerful tools in the prevention of
disease, as well as the ameliorat ion of its effects, because they lift the mind
above the body. The body heals  best when we’re not looking at it* (T-401). As our minds rise to a realm above the body, the body has more of a chance
to relax and restore itself. We should treat the body with great gratitude and
respect, for it is a priceless material gift. But the body is not who we are. MEDIT ATION FOR PHYSICAL  WELLNESS
Close your eyes and see yourself lying on a flat white marble slab in
front of Jesus. See him as he lifts his hands above you.See the emanati on of a great light pouring forth from his hands and
covering your body, then entering into it. Watch the light as its power is concentrated on any woun d or
wounded ar ea in your body. Allow the light from his hands to move through your blood, restoring
every cell, every or gan, every muscle, every bone. Continuing to relax, breathing deeply, surrender your body to the
Holy Spirit. Ask that He use your hands, your feet, every aspect of
your physical self to aid Him in His healing of the world. Hold this meditation for at least two minutes, a minimum of five if
possible. If done daily, this meditation will do you extraor dinary good. OceanofPDF.comDeath
I have a friend who had a near-death experience due to anaphylactic shock,
in which she was looking down on her body and heard the doctor say, “We
lost her.” In the realm to which she was delivered during that experience,
she saw clearly that her body was not her real Self. Others have reported
similar instances of near-death experience, commonly reporting that they
lost all fear of death because they know that they lived through it. The life of the body is precious, and nothing in the teaching  of the
Course  minimizes its magnificence. It is a beautiful lesson in communion. The message of the Course  is not that the body is bad, but that in a way it is
nothing. All our tribulations in life are due to an attac hment and
overidentification with the life of the body. In truth, we have the most
powerful, mean ingful, and joyful experience of the body when we know
that it is not who we are. As I write this I am nearing my seventieth birthday, as shocked as I’m
sure everyone is when they find themselves facing that particular milestone. All of us carry around a secret hope that somehow age will not apply to us. I remember it wasn’t until I was about twenty-five that it seriously dawned
on me that, yes, I too would one day die. Carl Jung said that a failure to deal with the subject of death robs the
second half of life of its meanin g. I can see where that’s true. I’m surprised
by peop le who are aging with what seems to be a prejudice against talking
about death, as though if we ignore it, it will magically disappear. I don’t
know how anyone is handling all the chaos in the world today without a
spiritual connec tion. I certainly can’t understand how anyone faces death
without one. Given that the spirit is eternal, death is like taking off a suit of clothes. Knowing there is a truer truth than the one we perceive with our physical
senses, the idea of no longer perceiving with those senses is not all thatfrightening a thought. The message of Jesus is that in reality there is no
death. I’m at an age where a lot of people who have been closest to me have
passed through the veil of death. They now seem to be standing on the other
side of it gazing into my soul as I am gazing into theirs. And having been
present at many deathbeds, both personally and professionally, I have seen
the power of life overwhelm the fear of death, so great was the love that
was present. According to A Course in Miracles, one day death will be seen not as
the punishment, but as the reward for a life well lived. The light we see
around each other will be so great that the body itself will appear as mere
shadow, and the removal of the shadow will mean nothing more than the
removal of a belief in limits. To say death shall be the last enemy is to say
that one day we will see that it simply isn’t an enemy, for in truth it doesn’ t
exist. The only real death is the death of love, and we triumph over that in any
moment when we choose love instead of fear. Jesus has demonstrated that
death does not exist, and in any moment when we rise as he rose we share
in his resurrection and increase its blessing on all the world. MEDIT ATION ON DEA TH
Dear God,
We surr ender the soul of our beloved ________ to Y ou. May he (or she) be lifted gently into the r egions of heaven. May those of us still her e be comforted in our grief. We see a golden cor d that ties the heart of one who has passed
to the heart of those still her e who love them. We see Jesus as he puts his hands upon this cor d,
thus we see the eternal natur e of life and love. For whom God hath br ought together, nothing, not even death itself,
can put asunder. And so it is. So gr eat is God. Amen
OceanofPDF.comThe Crucified World
We are living in a crucified world, humanity hanging on a cross of our
own making. With our attachment to the illusions of separation, our mental
imprisonment by thoughts of fear, our constant attacks on ourselves and
each other, our planet is teetering on the brink of destruction. The message of the crucifixion is that this need not be. Childr en don’t
have to be committing suici de in an effort to escape the pain of
adolescence; people don’t have  to be drowning themselves in drugs and
alcohol to avoid the pain of surviving; countries don’t need to be spending
more of their resources on ways to kill each other than on ways to heal each
other; and the health of the planet doesn’ t have to decline precipitously
under the weight of our greed and exploitation. None of this need be. It is our mindset, our worldview, our thought system that has created the
hell we’re enduring and that so threatens our future. But for the world to
change, we must be willing to change. We must be willing to put everything
on the altar; all that we are, all that we have, and all that we do must be
brought up for review. We cannot bring the light to the darkne ss; we must
bring our darkness to the light. If we remain the same, then so will the world. And the world is moving
in a direction that does not produce hope. Hope is born of hopef ul solutions,
and the only real hopeful solution is that we be willing to love each other as
God so loves us. As we do, a field of possibility will open up before us—miraculous in
scope, historic in nature, summing up all the hopes and all the dreams of a
world that now seems so bound. OceanofPDF.comChapter Five
Resurrection
Very


 be not judged. For with what judg-ment ye jud ge,
ye shall be judged: and with what measure ye mete, it shall be
measured  to you again. MATTHEW 7:1-2. A study of these verses and the application of the inner truth s
therein contained represent the real key to harmonious relati ons. To
judge is to think, to arrive at a mental verdict or conclusi on in your
 166  mind. The thought you have about the other person is your thought,
because you are thinking it. Your thoughts are creative, therefore, you actually create in y our
own experience what you think and feel about the other person. It is
also true that the suggestion you give to another, you give to your self
because your mind is the creative medium. This is why it is said, For with what judgment ye judge, ye shall be
judged. When you know this law and the way your subconscious mind
works, you are careful to think, feel, and act rights toward the other. These verses teach you about the emancipation of man and revea l to
you the solution to your individual problems. • And with what measure ye mete, it shall be measured to you
again
The good you do for others comes back to you in like measure; and
the evil you do returns to you by the law of your own mind. If a man
cheats and deceives another, he is actually cheating and deceivi ng
himself. His sense of guilt and mood of loss inevitably will at tract loss
to him in some way, at some time. His subconscious records his
mental act and reacts according to the mental intention or motivation. Your subconscious mind is impersonal and unchanging, neither
considering persons nor respecting religious affiliations or in stitutions
of any kind. It is neither compassionate nor vin-dictive. The wa y you
think, feel, and act toward others returns at last upon yourself. • The daily headlines made him sick
Begin now to observe yourself. Observe your reactions to peo ple,
conditions, and circumstances. How do you respond to the events and
news of the day? It makes no difference if all the other p eople were
wrong and you alone were right. If the news disturbs you, it is your
evil because your negative emotions robbed you of peace and
harmony. 167  A woman wrote me about her husband, saying that he goes into a
rage when he reads what certain newspaper column-ists write i n the
newspaper. She added that this constant reaction of anger and suppressed rage
on his part brought on bleeding ulcers, and his physician
recommended an emotional recon-ditioning. I invited this man to see me and I explained to him the way his mind
functions indicating how emotionally immature it was to get angr y
when others write articles with which he disapproves or disagrees. He began to realize that he should give the newspaperman fre edom
to express himself even though the latter disagreed with him
politically, religiously, or in any other way. In the same manner, the
newspaperman would give him freedom to write a letter to the
newspaper disagreeing with his published statements. He l earned that
he could disagree without being disagreeable. He awakened to th e
simple truth that it is never what a person says or does  that affects
him, it is his reaction to what is said or done that matters. This explanation was the cure for this man, and he real-ized tha t
with a little practice he could master his morning tan-trum s. His wife
told me, subsequently, that he laughed at himself and also at w hat the
columnists say. They no longer have power to disturb, annoy, and irritate him. His
ulcers have disappeared due to his emotional poise and serenity. • I hate women, but I like men
A private secretary was very bitter toward some of the g irls in her
office because they were gossiping about her, and as she sa id,
spreading vicious lies about her. She admitted that she did not  like
women. She said, “I hate women, but I like men.” I discovered also
that she spoke to the girls who were under her in the offi ce in a very
haughty, imperious, and irritable tone of voice. She pointed out that
they took a delight in making things difficult for her. There was  a
 168  certain pomposity in her way of speaking, and I could see where  her
tone of voice would affect some people unpleasantly. If all the people in the office or factory annoy you, isn’t it  a
possibility that the vibration, annoyance, and turmoil may be due  to
some subconscious pattern or mental projection from you? We k now
that a dog will react ferociously if you hate or fear dogs. Anim als pick
up your subconscious vibrations and react accordingly. Many
undisciplined human beings are just as sensitive as dogs, cats, a nd
other animals. I suggested a process of prayer to this private secretary who hated
women, explaining to her that when she began to identify herself with
spiritual values and commenced to affirm the truths of life, h er voice,
mannerisms, and hatred of women would com-pletely disappear. She
was surprised to know that the emotion of hatred shows up in a
person’s speech, actions, in his writings, and in all phases of  his life. She ceased reacting in the typical, resentful, and angry way. She
established a pattern of prayer, which she practiced reg ularly,
systematically, and conscien-tiously in the office. The prayer was as follows: “I think, speak, and act lov-ingl y,
quietly, and peacefully. I now radiate love, peace, toler-ance, and
kindliness to all the girls who criticized me and gos-siped ab out me. I
anchor my thoughts on peace, harmony, and good will to all. Whenever I am about to react negatively, I say firmly to my self, ‘I am
going to think, speak, and act from the standpoint of the principl e of
harmony, health, and peace within myself.’
Creative intelligence leads, rules, and guides me in all my ways.”
The practice of this prayer transformed her life, and she found that
all criticism and annoyance ceased. The girls became co-worke rs and
friends along life’s journey. She discovered that there is no one to
change but myself. 169  • His inner speech held back his promotion
One day a salesman came to see me and described his diffi-culties in
working with the sales manager of his organization. He had been with
the company ten years and had received no promotion or recognition
of any kind. He showed me his sales figures, which were greater
proportionately than the other men in the territory. He said that the
sales manager did not like him, that he was unjustly treated, an d that
at conferences the man-ager was rude to him, and at times r idiculed
his suggestions. I explained that undoubtedly the cause was to a great de-gree within
himself, and that his concept and belief about his superior b ore
witness to the reaction of this man. The measure we mete, shall be
measured to us again. His mental measure or concept of the sales
manager was that he was mean and can-tankerous. He was filled with
bitterness and hostility toward the executive. On his way to wor k he
conducted a vigorous con-versation with himself filled with crit icism,
mental arguments, recriminations, and denunciations of his sales
manager. What he gave out mentally, he was inevitably bound to get back. This salesman realized that his inner speech was highly des tructive
because the intensity and force of his silent thoughts and emot ions,
and personally conducted mental condemnation and vilification of the
sales manager entered into his own sub-conscious mind. This broug ht
about the negative response from his boss as well as creati ng many
other personal, physical, and emotional disorders. He began to pray frequently as follows: “I am the only thinker in my
universe. I am responsible for what I think about my boss. My sa les
manager is not responsible for the way I think about him. I ref use to
give power to any person, place, or thing to annoy me or disturb m e. I
wish health, success, peace of mind, and happiness for my boss. I
sincerely wish him well, and I know he is divinely guided in al l his
ways.”
 170  He repeated this prayer out loud slowly, quietly, and feel-ingly,
knowing that his mind is like a garden, and that whatever he plants  in
the garden will come forth like seeds after their kind. I also taught him to practice mental imagery prior to sle ep in this
way: He imagined that his sales manager was congratulat-ing  him on
his fine work, on his zeal and enthusiasm, and on his wonderful
response from customers. He felt the reality of all this, felt his
handshake, heard the tone of his voice, and saw him smile. He made a
real mental movie, dramatizing it to the best of his ability. Night after night he conducted this mental movie, knowing that hi s
subconscious mind was the receptive plate on which his consci ous
imagery would be impressed


 private, are largely wasted efforts. The millions of
dollars which are being expended in the chase for some magic shot-in-the-arm cure can
never, even though successful, result in the optimum situation as regards cancer. The only solution of the cancer problem which will be satisfactory is the working out
of means and methods of prevention. Discovering the case early and treating it
successfully do nothing in removing the etiology which brought the cancer into being. The same person is exposed to the same cause again and may grow another cancer. The
magic-cure solution of the problem would require constant follow-up. The doctor with
the magic shot-in-the-arm cure must follow the patient and give him the shot whenever
the same cause which produced the original cancer has caused a new cancer to grow. This kind of a solution of a medical problem is of course ridiculous, and yet this is the
basis at the present time and in past times for all cancer research. One of the few things we do know at the present time about cancer is that it is a
disease which follows another disease. It is never primary, but always secondary. It
never grows on healthy tissues, but always grows on previously diseased tissues. The
part of a body on which a cancer grows has a special soil on which the invader finds a
favorable environment. If the soil is not prep ared in advance, the cancer simply can not
and will not take root and grow. Cancer in this respect may be compared to a rotten log in a shady place where the rottenness and the lack of light conspire to bring forth a
group of poisonous toadstools. A change in th e soil or exposure to sunlight brings about
conditions in which the toadstools cease to be produced. A recurrence of the toadstool growth may be prevented by preventing the rottenness in the wood which they found to
be a suitable environment for their particular growth. Whether the immediate cause of
cancer may ultimately be found to be a virus, a fungus, a bacillus, or a chemical
compound makes little difference in the question of prevention, since the clinical facts
show that previous local disease must exist before a cancer growth may be started. The
important fact is that the diseased area on wh ich the cancer finds its suitable soil must
not be allowed to exist. By the prevention of locally diseased areas in the body, we may
prevent cancer. A study of the anatomical locations in which cancer occurs locally--the lip, eyelids,
tongue, and other visible parts where the disease may be studied from its very
beginning--shows that these parts have, before the development of the cancer, been the
seat of old, chronic, low-grade infections. A clean lip, a healthy eyelid, a mouth free from infection, or clean skin never develops a cancer. Dr. Bloodgood, of Johns
Hopkins, one of the most notable students of cancer, said that a good-looking woman
never dies of cancer of the face. The reason for that is that a good-looking woman takes
pride in her appearance, and any kind of dirt or disease appearing on the face in any
form is taken care of promptly so that the soil for the development of a disease is not
permitted to exist. If we were able to inspect our internal parts and took the same pride in their good
health, we would undoubtedly be able to prevent cancer in any part of the body. The
vital point in this connection is that locally diseased areas which continue over a long
period of time may become the seat of cancer growth. Efforts to cut down the incidence
of cancer will be completely successful if we can eliminate these precancerous areas of
local disease. When we speak of a local diseased area, we mean but one thing--an area in which the
disease referred to is a chronic low-grade in fection. The steps in the development of
cancer are plain. First, injury of a chemical, thermal, or mechanical nature which breaks
down Nature's protective wall of epithelium  (skin or mucous membrane). Second, a
repetition of the same insult before the protective walls have a chance to heal. Third, invasion of the injured area by microorganisms which establish themselves and continue
to grow. Fourth, the continuation of the chemi cal, thermal, or mechanical insults. Fifth,
the building up of a great wall of cells as a defense measure to shut out the invading
organisms and the loss of inhibition in this mass of cells which permits them to grow
indefinitely. This wild, anarchistic cell growth is the disease we call cancer. The only difference between a cancer cell and the cell which is able normally to repair
injury to tissue is that in the latter the stimulus to growth of new cells disappears when
the repair is completed. In the case which goes on to development of cancer, the cells
have been over-stimulated to such a degree that the urge to reproduce and build more
and more cells is the only function left in the cell. Cancer, then, is an exaggerated healing response, and it is exaggerated because the insult to tissue has been continuous
and long-drawn-out. The irritant is a living irritant and is therefore, through the process of reproduction, immortal. The factors involved in the picture so far have been only local factors, but that there
are constitutional factors as well as local factors can not be denied. The constitutional
factors which have to do with the growth of  cancer are the factors which let down the
resistance against infection and permit old chronic infections, which in a wellnourished
person would heal, to drag along for months and years without healing. A high ability to heal would undoubtedly overcome and destroy the infectious microorganisms which
establish themselves in the precancerous area. The problem of old chronic infection as related to cancer is a problem which involves
anatomical locations and the normal physiology of these anatomical locations, as well as the other factors mentioned. A pipe may damage the smoker's lower lip. This may
lead to the development of a chronic ulcer which in turn leads to cancer. Another man
with the same kind of a pipe but with a higher healing power will have as much
mechanical damage done to the lip, but healing being better, the lip will not break down and ulcerate, and the soil for cancer growth will not be produced. Cancer of the uterus occurs at a point wh ere the uterus has been torn. In a woman with
good healing power, a good scar will be produced and healing will be complete. In the undernourished woman, the uterus is less elas tic and the childbirth tear is greater. This
increases the likelihood of nonhealing in the badly nourished woman, and in her case the soil for the development of cancer is favorable. Cancer of the eyelid usually occurs in a spot where old chronic eczema of the lid has
existed for years. Eczema is a bastard word used to designate all chronic nonspecific
skin infections. To say cancer of the eyelid  develops on an eyelid which has had eczema
means to say the cancer has developed in an  area of the lid which has carried an old,
chronic, lowgrade infection. The mention of me chanical or chemical insult to tissues as
having to do with precancer infers these may be  causative factors, but they are causative
factors only as they destroy natural local de fenses and allow the entrance of infection. The real immediate cause of the cell multip lication which we call cancer is the presence
of some kind and degree of irritation produced by invading microorganisms. If this were
not true, we would find that cancer would present itself clinically, springing up from
clean, sterile locations. Since this never happens, either in man or animal, we must
conclude that the irritating agent which produces the growth is virus, fungus, bacillus,
or some other form of microscopic life. If it be a virus, the causative organism could be carried on in each generation of new
cells, as viruses are very small as compared to cells in virus diseases the viruses exist
within the cells not between the cells as in most other kinds of infection. It would be easily possible for each of the new proliferating cells to contain new virus, and this
would serve to irritate the cell in such a wa y as to keep up the crazy growth impulse in
this crazy mass of cells which we call cancer. If we apply the principles herein set forth to a cancer of the stomach, which is the
most common form of cancer, we find that the behavior of the disease fits into the
picture very well. The stomach is subjected to irritation and overstimulation. Ulceration
takes place, the ulcer is followed by cancer. The invading microorganisms are provided by pus swallowed from the diseased mouth. The diseased mouth has been provided by
scurvy. The scurvy comes about as results of errors in diet. On the clinical side, many internists and some surgeons have come to consider
vitamin C as a cure for stomach ulcers. Here they are recognizing a truth, but only a part
of the whole truth--lack of vitamin C is undoubtedly one of the predominant causes of stomach ulcer (and stomach cancer). A complete treatment would mean a treatment
with all other vitamins and minerals lacking in the individual's diet, as well as with vitamin C.
   When we consider cancer of the internal parts of the body which are not exposed to
external invading agents as are the lip, the mouth, and the stomach, we have further
confirmation of the deadly effect of localized  infections in producing cancer. In spite of
the fact that during the last ten years many external cancers have been cared by radium, surgery,


persist all day, until the next round of sleeping-and-waking
readjusts the mind-body chemistry. Here is a related example. All camels exhibit an unusual
tolerance for high levels of pain—they can calmly chew on
thorns while  at the same  time being beaten with a stick by
an irate camel driver. Curious researchers examined
camels’ brain cells and found that they produce large
quantities of a speciﬁc biochemical that, if injected into
other animals, causes them to ignore pain, too. Sleep and
pain toleranc e, it is now known, thus depend on precise
chemical messengers produced in the brain. One by one, various other functions that were once “all in
your head ” have been connected to speciﬁcneurotransmitters. Schizophrenics suﬀering acutely from
hallucinations and psychotic thoughts often improve
dramatically if put on a kidney dialysis machine, which
ﬁlters impurities from the blood. As we saw, brain
researchers have established that a neurotransmitter called
dopamine exists in abnormally high levels in the brains of
schizophrenics. Current chemical treatment of the disorder
entails using psycho-active drugs that suppress dopamine;
perhaps the dialysis machine is actually removin g it, or a
related by-product, from the bloodstream. By the mid-1980s, barely ten years after the original
breakthrough, more than ﬁfty such neurotransmitters and
neuropeptides were known. All ﬁfty can be manufactured
on one side of the synapses between our neurons, and once
they cross the synapses, all ﬁfty can be received by the
receptor sites on the other side. This implies an incredible
ﬂexibility to communicate from cell to cell. The individual
neuron was now seen to be a producer of messages that did
not just say “yes” or “no,” as a computer does. The brain’s
vocabulary is far larger, encompassing thousands of
combinations of separate signals, with no end in sight,
since new neurotransmitters continue to be discovered at a
fast rate. What kind of messages do nerve cells exchange with one
another? The answer is tantalizing, for certain segments of
our chemica l vocabulary  seem to be just as speciﬁc as
ordinary speech, while others are highly ambigu ous. Our
tolerance for pain, like the camel’s, depends on the class of
biochemicals discovered in the 1970s called endorphins
and enkeph alins, which act as the body’s natural
painkillers. The word endorphin  means “internal
morphine,” and enkephalin  means “inside the brain.” And
that is their story: they are like a version of morphine
produced by the brain itself.This hitherto  unknown ability to make internal opiates
proved very exciting. It was already suspecte d that the
body must be able to regulate the sensation of pain. Although insistent, pain does not always register on our
awareness. Strong emotions, for example, can override
pain signals from the body, as when a mother rushes to
save her child from a burning house or a wounded soldier
ﬁghts on, ignoring the pain of his injuries. Under more
ordinary circumstances, all of us to some extent can take
our attention away from a minor pain—we don’t  notice a
sore throat, for instance, if we are talking to someone with
intense interest. Despite this common experience of having the pain
threshold rise and fall, no mechanism had ever accounted
for it. Now medicine could explain it by using these internal
painkillers, the endorphi ns and enkephalins, which every
neuron in the body is able to produce at will. Very quickly
the general public was told that the brain produces
narcotics up to two hundred times stronger than anything
you can buy on the street, with the added boon  that our
own painkillers seemed to be nonaddictive. Perhaps in the
future a physician would anesthetize his patients by
stimulating some region in their brains, giving Western
medicine a scientiﬁc form of Chinese acupuncture. Morphine and endorphins both block pain by ﬁlling a
certain receptor on the neuron and preventing other
chemicals that carry the message of pain from coming in. Without these chemicals, there can be no sensatio n of pain,
no matter how much physical provocation is present. Using
this model, a molecule of endorphin is like a speciﬁc word,
the word painkiller. One can imagine that whenever the
word pain comes to the brain’s attention, it has the option
of sending painkiller  back as its answer. Unfortunately, this
simple picture was clouded over by later research.It was found that levels of endorphins in the body do not
correspond on a one-to-one basis with how much pain is
being felt. This can be proved with placebos, or dummy
drugs. Patients who are in pain can often be relieved by
receiving a placebo, usually a coated sugar pill, which they
are told is a powerful painkiller. Not everyone will respon d
to this, but generally between 30 percent and 60 percent
will report that their pain went away. This result, called the
placebo eﬀec t, has been noted for centuries, but it is highly
unpredictable. The doctor cannot tell in advance which
patients will beneﬁt or to what extent. Why should a totally inert sugar pill relieve pain in the
ﬁrst place, even the stabbing pain of peptic ulcers or
traumatic surgery? Endorphins, it was now discovered,
must hold the answer. A drug called naloxone acts as a
chemical antagonist to morphine, meaning that it has the
ability to knock morphine  molecules out of a receptor site. When naloxo ne is administered on top of a paink iller, the
sensation of pain instantly ﬂoods back. As it turns out, the
same thing will happen  with the placebo. The patients
whose pain went away from the sugar pill reported that it
returned again after they took naloxone. This implied that
endorphins and morphine must basically be the same drug,
the diﬀerence being that one is manufactured by the body
and the other by the opium poppy. But once again, it was only a certain percentage of
patients who showed this result. Naloxone made the pain
return in full force for certain patients; for others, the
placebo eﬀec t still worked totally; and for still others, only
a little of the pain came back. Researchers found
themselves in a state of renewed confusion, where they
remain today. Endorphins are certainly internal painkillers,
but uncovering these new molecules was not the whole
answer.Pain studies have now shown that morphine is not
chemically identical to endorphins, that endorphins interact
in a more complex way than narcotic drugs, and that any
form of treatment for pain relief—morphine, endorphins,
acupuncture, or hypnosis—is highly variable in its
eﬀectiveness. It was also discovered  that endorphins
cannot be made into satisfactory pharmaceuti cals: our
internal painkillers are just as addictive as heroin if given
by injection. Soon, the same frustrating complications that scientists
ran up against with the endorphins and enkephalins spread
to all the other neuro-transmitters. It turns out that a
neuron does not simply catch a signal from a neighboring
nerve cell and pass it along untouched to the next synapse. That is only one of its choices. Although no one can
describe exactly how neurons receive their chemical
messages or how they transport them down their own
axons, or trunks, it is known that the process must be very
ﬂexible. The nerve cell can change the message en route,
turning the chemical it received at point A into a diﬀerent
one at point B. The receptor sites on the ends of nerve cells
can also modify themselves to receive diﬀerent types of
messages; the sending station on the other side of the
synapse is equally versatile. For our purposes, this confusion is actually a highly
encouraging state of aﬀairs, because it proves that the
body cannot be understood without the missing ingredient
of intelligence. The physical makeup of endorphins, or any
other neurochemical, is not nearly as important as their
know-how—how they choose their sites, what trigg ers them
to act, how they “talk” to the rest of the body in precise
coordination, and so on. Even in the midst of a genuine
chemical revolution, mind is superior to matter. In fact, it
now appears that the molecular structure of any neuro-transmitter is completely secondary to the brain’s ability to
employ it. It came as a tremendous  surprise to cell biologists that,
as far as molecules go, neurotransmitters are nothing
special. All of the protein in our bodies is built up from
chains of twenty basic amino acids, and these chains can be
further arranged into longer strands called peptides. Neuropeptides have their own signature, making them
distinct from the other peptide chains in the body, but the
same factory, our DNA, makes all of them


 3 (2014): 364–73,
http://www.neuroquantology.com/ index.php/ journal/
article/ view/ 747/ 667. 11. Kafatos, Menas C., Gaetan Chevalier, Deepak Chopra,
John J. Hubacher, Subhash Kak, and Neil D. Theise. “Current Physics Perspe ctives.” Global Advances in
Health and Medicine,  forthcoming. OceanofPDF.comBESTSELLERS B Y DEEP AK CHOPRA
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Grow Y ounger, Live Longer  (with coauthor David Simon)
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Life A fter Death
Muhammad: A Story of the Last Prophet
The P ath to Love
Peace Is the W ay
Perfect Health
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great read! Get personalized book picks and up-to-date news about this author. Sign up now. OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        However, very early on he realized that as diﬀerent as
each person was, their experiences fell onto a continuum. There wasn’t  a single enlightened state but rather  a sliding
scale. To ﬁnd neutral ground, and to ﬁt the accepted model
of what doctoral research must look like, he adopted the
cumbersome tag Persistent Non-Symbolic Experience. “There is a shift in what it feels like to be you,” Martin
notes. “You move away from an individual sense of sense,
which is considered normal, to something else. ”
Deﬁning what “something else” is wasn’t easy, because
these people came from diﬀerent backgrounds and were
inﬂuenced by cultural factors. However, Martin was able to
identify four areas of change. If you found yourself shifting into Location 1, it would be
typical to report that you have fewer thoughts than before. “You might say something to me like ‘All of my thoughts are
gone,’ and the kinds of thoughts that go away are ones that
refer to the individual self,” says Martin. Which isn’t
surprising if you are experiencing a loss of “I” as a separate
isolated being. Putting ourselves in their shoes, these people don’t keep
a runn ing story in their heads about what’s happening to
“me. ” When they think about themselves, it fades away as
soon as they notice it. The same is true for their emotions,
which are fewer and more spontaneous. When anger arises,
it fades almost immediately. Emotions were still positive
and negative but rarely if ever extreme. The person could
be irritated when stuck in traﬀic, yet they didn’t carry the
residue of stress around with them afterward, and it would
never build into road rage. They felt a sense of inner peace
that could be interrupted, but quite soon it would return. Such a person is operating in a bigger “self space,”
rather than being cramped inside the narrow conﬁnes of
the ego. They feel freer and more expanded. This applies to
their bodies as well; they often report that the body has no
ﬁxed boundaries but extends in all directions. Once they
arrived in Location 1, people usually kept progres sing—the
highest state Martin calls Location 4—and they rarely
slipped back  or jumped ahead. Everything happened
internally, and for many the shift wasn’t spiritual. It was
just the way they experienced themselves. “If you sat in a roomful of people and a small percentage
belong to this altered sense of self,” says Martin, “you
wouldn’t be able to spot them. To all outer appearances
they are just like you and me. ”
At the outset, before Martin’s research began to expand
to many other universities and countries, his typical subject
was a white male from the United States or Europe,
because women, for unknown reasons, were not eager to


 the leeks. Add the Braggs, pepper, and other
spices. Sau té for 1 minute. Next, add the carrots and bell pepper. Sauté for 2 minutes and then add ½
cup v egetable stock. C ontinue to simmer 4  to 5 minutes. Add the corn, roasted pepper, and the rest of
the stock. Allow the soup to simmer until  the carrots are almost soft. In a small sauté pan, heat the
remaining 1 teaspoon of ghee and add the tortillas. Quickly stir -fry the tortillas until they become
crisp. Remove from heat and stir the tortillas into the soup along with the chopped cilantro. Divide
the avocad o among individual bowls. Ladl e the soup over the avocado and garnish with the cilantro
sprigs. Serve right away. Black Bean and Sweet Potato Enchiladas
1 cup black beans, soaked overnight, or one 12-ounce can
or ganic black beans
2 cups sweet potato, peeled and cubed into small pieces
1 teaspoon ghee
1 cup leeks, chopped
1 teaspoon black pepper
½ teaspoon red chili flakes
1 tablespoon Braggs Liquid Amino Acid or tamari sauce
1 cup spinach or chard, chopped
½ teaspoon cinnamon
1 teaspoon oregano
1 teaspoon cumin
V egetable stock
¼ cup cilantro, stems removed and chopped

If you  are using dried  black beans, place the beans in a 3-or 4-quart pot, fill with water to a least 3
inches above the beans. Allow the black beans to cook until tender, about 1 hour. Rep lenish the water
as nec essary. Drain the beans from the pot  when they become tender. Bring a 2-quart pot of water to
a boil, add sweet potatoes and boil for 5 m inutes. The potatoes will be almost soft. Drain potatoes
and set aside. In a sauté pan, heat t he ghee and add the leeks, add pepper, chili flakes, and Braggs. Allow the
leeks to simmer 2 to 3 minutes. Reduce heat and add the cooked black beans and cooked sweet
potatoes. Continue to simmer on low heat. Add some vegetable stock if the mixture becomes too dry.Add t he gr eens to the mixture as it continues to simmer. Add the remaining spices. W ith a fork,
gently mash the ingredients together as they simmer. Stir in the cilantro and remove from the heat. Set aside. Enchilada Sauce
Y ou can pur chase a good-quality or ganic enchilada sauce at the  health food
stor e or make the following r ecipe. 1 teaspoon ghee
1 cup leeks or onions
1 teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
3 cups or 5 medium-size tomatoes, chopped (peeling and
seeding optional)
1 teaspoon cumin
1 teaspoon coriander
2 teaspoons chili powder
1 cup tomato juice or vegetable stock
1 package of 12 corn tortillas

Heat the ghee in a s auté pan; add the leeks or onions, pepper, and Braggs. Allow  the leeks to
simmer 2 to 3 minut es. As the leeks begin to brown slightly, add the tomatoes and the rest of the
spices. Slowly add th e juice and continue to simmer for 20 to 30 minutes allowin g the juices to
reduce. Pu ree in a blender or use a hand b lender. This sauce should be smooth and a little bit thick. Heat the tortillas in a sauté pan one at a time. Place some of the sauce in a shallow pan and dip the
heated tort illa on both sides into the sauce. T ransfer into a sprayed baking pan. Fill th e heated tortilla
with the filling and roll over, tucking in each side. Repeat this procedure for each of the tortillas you
want to fill. Pour the remaining sauce over the rolled tortillas and bake covered at 35 0 degrees for 20
to 30 minu tes. Y ou can add dairy or soy cheese on top if you want. Garnish with freshly chopped
cilantro. Spanish Rice
1 cup basmati rice, or ganic, rinsed
2 cups plus 1 tablespoon vegetable stock
1 teaspoon ghee
½ cup leeks or onions
½ teaspoon black pepper
1 teaspoon Braggs Liquid Amino Acid or tamari sauce
1 teaspoon paprika1 teaspoon chili powder
1 teaspoon cumin
½ cup corn, fresh or or ganic, frozen and defrosted
½ cup peas, fresh or or ganic, frozen and defrosted

Combine t he rice and 2 cups stock and cook in a rice cooker or on the stove until tender. In a
separate sauté pan, heat the ghee. Add the leeks, pepper, and Braggs, allowing the leeks to brown
slightly. Add the rem aining spices, corn, peas, and tablespoon of vegetable stock. Simmer for 1
minute. Stir the paprika mixture into the cooked rice. Mango and T omato Salsa
1 cup fresh mango or papaya, cubed
¼ cup orange or apple juice
¼ cup cilantro, chopped and loosely packed
¼ cup leeks or green onions, chopped (sauté leeks slightly first)
1 tablespoon lemon juice
1 tablespoon maple syrup
1 teaspoon coriander
½ teaspoon allspice
½ teaspoon cinnamon
½ teaspoon nutmeg
½ teaspoon cardamom, ground
¼ teaspoon crushed red pepper (cayenne)

Combine together, chill, and serve. Baked V anilla Flan with Maple Syrup
12 ounces silken tofu, low-fat, firm, or extra firm
¼ cup maple syrup
2 teaspoons vanilla extract
2 teaspoons arrowroot powder
pinch cloves
6 teaspoons raw turbinado sugar
6 teaspoons maple syrup
W ith a blender or food processor blend th e first five ingredients together until smooth. Spray or
butter 6 baking dishes. Divide the tofu mixture into the 6 dishes. Bake at 350 degrees  for 15 minutes. Remove fro m the oven and sprinkle 1 teaspoon of sugar and pour 1 teaspoon of maple syrup onto the
top of each dessert dish. Place back into the oven for 5 minutes or until the tops are golden brown. Serve warm. FRENCH 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


 it with each new
insight. Then you will truly experience the truth that the more
egocentric you are, the less self-condent you can be. The idealized
self believes just the opposite. Its claims for perfection are motivated
by purely egocentric reasons,  and this very egocentricity makes self-
condence impossible. The great freedom of coming home, my friends, is nding your
way back to the real you. The expression “coming home” has often
been used in spiritual literature and teachings, but it has been much
misunderstood. It is often interpreted to mean the return into the
spirit world after physical death. Much more is meant by coming
home. You may die many deaths, one earth life after another, but if
you have not found your real self, you cannot come home. You may
be lost and remain lost until you do nd the way into the center of
your being. On the other hand, you can nd your way home right
here and right now while you are still in the body. When you muster
the courage to become your real self, even though it would seem
much less than the idealized self, you will nd out that it is much
more. Then you will have the peace of being at home within
yourself. Then  you will nd security. Then you will function as a
whole human being. Then you will have broken the iron whip of a
taskmaster whom it is impossible to obey. Then you will know what
peace and security really mean. You will cease once and for all to
seek them by false means. May you all nd truth and help and further enligh tenment
through the words I gave you tonight. However, you should
understand and expect that a theoretical understanding will avail
you nothing. As long as these words remain theory you will not be
helped by them. When you begin or continue to work in this
direction and allow yourself to feel and observe your emotional
reactions connected to your idealized self, then you will make
substantial progress in your own liberation and self-nd ing in the
truest sense of the word. My dearest ones, each one of you, receive our love, our strength,
and our blessings. Be in peace, be in God. OceanofPDF. com3
Compulsion to Recreate and Overcome
Childhood Hurts
The Guide says that depth psychology is a spiritual discipline,
because only through knowing yourself can you purify your soul,
that is, cleanse it of self-destru ctive patterns and make it ready to
connect with the inner God. The “repetition compulsion” is well
known in psychology; what this repetition is supposed to achieve,
however, has never been as illuminatingly explained as in this
lecture. Our repeated negative experiences are bound up not only
with our early childhood, but also with previous incarnations. With
the help of this lecture we can discover why we keep running in our
respective squirrel cages and how we can stop doing so. Greetings, my dearest friends. God bless all of you. May the divine
blessings extended to every  one of you help you assimilate the
words I speak tonight, so that this will be a fruitful occasion for you. The Lack of Mature Love
Because children so seldom receive sucient mature love and
warmth, they continue to hunger for it throughout their lives unless
this lack and hurt is recognized and properly dealt with. If not, as
adults they will go through life unconsciously crying out for what they
missed in childhood. This will make them incapable of lovingmaturely. You can see how this condition continues from generation
to generation. The remedy cannot be found by wishing that things were dierent
and that people would learn  to practice mature love. The remedy
lies solely in you. True, if you had received such love from your
parents, you would be witho ut this problem of which you are not
really and fully aware. But this lack of receiving mature  love need
trouble neither you nor your life if you become aware of it, see it,
and rearrange your former unconscious wishes, regrets, thoughts,
and concepts by aligning them to the reality of each situation. As a
consequence, you will not only become a happier person, but you
will also be able to extend mature love to others—to your children,
if you have any, or to other people in your environment—so that a
benign chain reaction can start. Such realistic self-correction is very
contrary to your present inner behavior, which we shall now
consider. All people, including even those few who have started to explore
their own unconscious mind and emotions, habitually overlook the
strong link between the child’s longing and unfulllme nt and the
adult’s present diculties and problems, because only very few
people experie nce personally —and not just recognize in theory—
how strong this link is. Full awareness of it is essential. There may be isolated, exceptional cases where one parent oers
a sucient degree of mature love. Even if one parent has it to some
measure, very likely the other does not. Since mature love on this
earth is only present to a degree, the child will suer from the
shortcomings of even a loving parent. More often, however, both parents are emotionally immature and
cannot give the love the child craves, or give it only in insucient
measure. During childhood, this need is rarely conscious. Children
have no way of putting their needs into thoughts. They cannot
compare what they have with what others have. They do not know
that something else might exist. They believe this is the way it
should be. Or, in extreme cases, they feel especially isolated,
believing their lot is like no one else’s. Both attitudes deviate from
the truth. In both cases the real emotion is not conscious andtherefore cannot be properly evaluated and come to terms with. Thus, children  grow up never quite understanding why they are
unhappy, nor even that they are unhappy. Many of you look back
on childhood convinced that you had all the love you wanted just
because you actually did have some love. There are a number of paren ts who give great demonstrations of
love. They may overindulge their children. Such spoiling and
pampering may be an overcompensation and a sort of apology for a
deeply suspected inability to love maturely. Children feel the truth
very acutely. They may not consciously think about it, but inwardly
children keenly feel the dierence between mature, genuine love
and the immature, over-demonstrative variety oered instead. Proper guidance and security are the parents’ responsibility and
call for author ity on their part. There are parents who never dare to
punish or exert a healthy authority. This failing is due to guilt
because real, giving, warming, comforting love is absent in their
own immature personalities. Other parents may be too severe, too
strict. They thereby exert a domineering authority by bullying the
child, and not allowing his or her individuality to unfold. Both types
fall short as parents, and their wrong attitudes, absorb ed by the
child, will cause hurt and unfulllment. In child ren of the strict paren ts, the resentment and rebellion will
be open, and therefore more easily traced. In the other case, the
rebellion is just as strong, but hidden, and therefore innitely
harder to trace. If you had a parent who smothered you with
aection or pseudo-aection, yet lacked in genuine warmth, or if
you had a parent who conscientiously did everything right but was
also lacking in real warmth,  unconsciously you knew it as a child
and you resented it. Consciously you may not have been aware of it
at all, because,  when a child,  you really could not put your nger on
what was lacking. You were outwardly given everything you wanted
and needed. How could you draw the subtle, ne borderline
distinction between real aection and pseudo-aection with your
child’s intellect. The fact that something bothered you without your
being able to explain it rationally made you feel guilty anduncomfortable. You therefore pushed it out of sight as far as
possible. As long as the hurt, disappointment, and unfullled needs  of your
early years remain unconscious, you cannot come to terms with
them. No matter how much you may love your parents, an
unconscious resentment exists in you, which prevents you from
forgiving them  for the hurt. You can only forgive and let go if you
recognize your deeply hidden hurt and resentment. As an adult
human being you will see that your parents, too, are just human
beings. They were not as faultless and perfect as the child had
thought and hoped them to be, yet they are not to be rejected now
because they had their own conicts and immaturities. The light of
conscious reasoning has to be applied to these very emotions you
never allowed yourself to be aware of fully. Attempts to Remedy the Childhood Hurt in Adulthood
As long as you are unaware of the conict between your longing
for a perfect love from your parents and your resentment against
them, you are bound to try remedying the situation in your later
years. This striving may manifest in various aspects