 our Unconditioned Self. This is the
Self that life loves. An inquiry on love is infinite by its nature. Soon Louise and I will work
on the online program for Life Loves Y ou. We’ll create a Life Loves Y ou card
deck, full of spiritual practices and affirmations. We’ll also post a series of
interviews on the Heal Your Life website. These offerings will help to take
the inquiry even deeper. The more we let life love us, the more we can be the person we truly are. The inner work, then, is to disso lve the blocks to love and to keep on doing
so until only love remains. Love  is our true nature. Love is how we express
our heart. Love is our soul’ s purpose. We are here to love the world. We are
here to choose love over fear. This is our gift to ourselves and to each other. OceanofPDF.comA c k n o w l e d g m e n t s
Robert thanks Louise Hay for saying Yes to writing this book together. Thank you, Hollie Holden, for your love and support. Once again, our late-
night conversati ons, after our babies had finally fallen asleep, gave me
inspiration and direction for the journey. Thank you, Laura Samuel and
Lizzie Prior, for helping me to create the space to write. Thank you, Shelley
Anderson and Natasha Fletche r, for your help with research. Thank you
again, Dr. David Hamilton, for support regarding science. Thank you,
Thomas Newma n, for your music, particularly the soundtrack for Saving
Mr. Banks, which I listened to while I wrote this book. Thank you, Meggan
Watterson, for that comment you made at dinner that night with Hollie and
me. Thank you to Raina Nahar, Jack Smith, Finn Thomas, and Alan Watson
for your support. Thank you to William Morris Endeavor and my agent,
Jennifer Rudolph W alsh. Robert and Loui se also thank the Hay House team for bringing this book
to the world. Thank you to Patty  Gift, our editor. Thank you also to Leanne
Siu Anastasi, Christy Salinas, Joan Oliver, Richelle Zizian, Laura Gray, and
Sally Mason. OceanofPDF.comAbout the Authors
Louise Hay, the author of the international bestseller You Can Heal Your
Life, is a metaphysical lecturer and teacher with more than 50 million  books
sold worldwide. For more than 30 years, she has helped people throughout
the world discover and implement the full potential of their own creative
powers for personal growth and self-healing. She has appeared on The
Oprah Winfrey Show  and many other TV and radio programs both in the
U.S. and abroad. Websites: www.LouiseHay.com® and www.HealY ourLife.com®
Facebook page: www.Facebook.com/LouiseLHay
Robert Holden, Ph.D.’ s innovative work on psychology and spirituality
has been featured on The Oprah Winfrey Show, Good Morning America,  a
PBS show calle d Shift Happens!,  and a major BBC documentary called
How to Be Happy, shown in 20 countries to more than 30 million television
viewers. He’s the author of Happiness NOW!, Shift Happens!, Authentic
Success  (former ly titled  Success Intelligence ), Be Happy, Loveability, and
Holy Shift! : 365 Daily Meditations from A Course in Miracles. He
contributes daily to his Facebook page (drrobertholden) and hosts a weekly
show for Hay House Radio called Shift Happens! Website: www.robertholden.or g
OceanofPDF.comHay House Titles of Related Interest
YOU CAN HEAL YOUR LIFE, the movie,
starring Louise Hay & Friends
(available as a 1-DVD program and an expanded 2-DVD set)
Watch the trailer at: www.LouiseHayMovie.com
THE SHIFT, the movie,  starring Dr. Wayne W. Dyer
(available as a 1-DVD program and an expanded
2-DVD set)
Watch the trailer at: www.DyerMovie.com
THE ANSWER IS SIMPLE … LOVE YOURSELF, LIVE
YOUR SPIRIT!,  by Sonia Choquette
I CAN SEE CLEARL Y NOW, by Dr. Wayne W. Dyer
MIRACLES NOW : 108 Life-Changing T ools for Less
Stress, Mor e Flow, and Finding Y our T rue Purpose,
by Gabrielle Bernstein
YOU CAN CREA TE AN EXCEPTIONAL LIFE
by Louise Hay and Cheryl Richardson
All of the above are available at your local bookstore,
or may be ordered by contacting Hay House (see next page).We hope you enjoyed this Hay House book. If you’d like to receive
our online catalog featuring additional information on Hay House
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Hay Foundation, please contact:
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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:

        When Louise and I met
for the first time to discuss this book, I told her that I wanted to explore the
full meaning of her philosophy Life loves you. Here’ s what she had to say:
“To expe rience what Life loves you really means, I recommend you say this
affirmation to yourself: Life loves me, and I love life. You can change it
around if you like: I love life, and life loves me. This is what I say to myself
every day, and I intend to say it every day for the rest of my life. ” Thisaffirmation is the inspiration for our seventh and final spiritual practice for
you. When you affirm Life loves me, and I love life, you paint in your
consciousness an unbroken circle of receiving and giving. Life loves me
represents the receiving princi ple, and I love life represents the giving
principle. The full affirmation supports you in receiving and giving love in
equal measure. In truth, giving is receiving. The giver and the receiver are
the same  person. What you give, you receive. And what you receive, you
can give. This awareness is what helps you to be a truly loving  presence in
the world. Your spiritual practice for this chapter is a meditation called Blessing the
World. It is


hus stirred
uncomfortably. “How can you meet God when God is invisible and ever -present?”
Udaka asked. “If He is everywhere, you cannot meet God, and you cannot
leave Him, either. So how many of you are seeking God right now, with all
your hearts?”
This time a great many of the men sitting around the campfire raised
their hands. “T ake a close look at yourselves,” said Udaka. “Y ou too are
fools. I just told you that God is everywhere. How can you seek what is
already here? If someone came up to you and said, ‘A thousand pardons,
sir, but I am seeking this mysterious thing called air. Can you tell me where
it is?’ you would mark him down as a fool, wouldn’ t you? Y et you follow
like sheep somebody’ s word who told you that you must seek God.”
What Udaka taught instead was redeeming the soul, or atman. “Your
soul is just as invisible as God, but it belongs to you. It’ s your divine spark,
hidden and disguised by restless desires. Y our atman is always watching
you, but you do not notice it. Y ou notice your next meal, your next
argument, your next fear. It is always drawing you closer to the divine, but
you do not heed it. Y ou heed a thousand desires instead. Be still and know
your soul. Seek it, and when you meet your soul, seize it for yourself,
because it’ s worth far more than gold.”
Gautama, who had been disillusioned by the higher self, felt a sympathy
for this new teaching. For one thing, it gave him time in seclusion, where he
could meditate and sit in the cool silence that he considered his real home. Udaka knew that the other bikkhus held the new arrival in awe; they vied to
sit next to Gautama because his mere presence deepened their meditations. The guru put Gautama on his right hand when the group next sat together,
and this unspoken gesture was enough to raise him above even the most
senior monks, who were not so holy that they enjoyed being displaced. “Let them hate you, let them love you. It’ s all a waste of time,” Udaka
said indif ferently. Gautama believed him. He’d grown up in a world tornapart by worse things than petty jealousy in an ashram. “But if another monk hates me,” asked Gautama, “why can’ t he see that
he is being distracted from his purpose?”
“He might. His soul could send him a message,” Udaka said. “But not always? He could go on hating me a long time, then.”
“Yes.”
Gautama felt a disquiet. “But if the soul is always loving, why doesn’ t it
tell him immediately not to hate me? What reason does it have to hold
back?”
“You’re asking me to be wiser than the soul,” said Udaka, with a trace
of irritation. “Don’ t be so clever. I’ve never seen anyone think their way to
heaven.”
Now Gautama knew what his disquiet was about. He had lost the forest
hermit and Alara. If he kept on this way, Udaka would fall away next. Disciples without masters are like fallow fields where no rain falls. He
couldn’ t do without nourishment. Udaka knew this too; he gave Gautama a
hard look. “Y ou have something more to say? Perhaps you want to ask me
about humility.”
“No.” Gautama kept his composure. “I wanted to tell you that I’ve been
having a vision. My wife comes to me. She says that I deserve compassion. Can you tell me what that means?”
“Ignore it.”
Udaka said this without the slightest sign that he cared about such
things. Gautama wouldn’ t be put of f, however. “Master,” he said, “many of the disciples have left homes and women
they love. Their children are for getting their father ’s face. Can’ t a devoted
wife be part of my soul?”“No one belongs in your soul but you,” said Udaka. “Then perhaps her image is a message. Y ou said that the soul sends
messages.”
“But it doesn’ t send dreams. She’ s the figment of an ignorant mind,”
Udaka said curtly. “What if you caught a cold? W ould you want me to tell
you what the soul means when it sends you a cold? Get over her as you
would get over any other disease.” Gautama’ s master had never been
married, and like many yogis he made a sour face whenever women were
mentioned. Udaka’ s revulsion bothered Gautama. Does he imagine that
women have no souls? But the discussion was over. Gautama bowed and
left without an other word. That night he returned to his tent, where he found Ganaka sitting up
eating a bowl of millet gruel. “Why so worried, saint?” asked Ganaka,
looking up. “You must be feeling better.”
“Much.” Ganaka began slurping the last bit of gruel from the bowl. “I
should be strong enough in the morning to leave.”
“Where will you go?” asked Gautama. “Deeper into the jungle. I don’ t intend to be found a second time.”
Gautama was shocked. “Y ou’re going to try to kill yourself again?”
“Of course. It’ s my Dharma.” Ganaka looked perfectly calm and
serious, speaking without a trace of cynicism. “Strange, isn’ t it? I have to
eat to get the strength to go out and starve myself.”
“I can’ t let you,” Gautama blurted out. He was so shaken that he wanted
to pace back and forth. Instead, he forced himself to sit on the ground with
his hands folded in his lap. His heart pounded. Ganaka said, “There are two things even a saint can’ t stop. One is being
born, and the other is dying.” He waited for Gautama to protest. It was hardto miss who in the tent was calmer and more collected. “Killing yourself is a sin,” said Gautama, then he stopped himself. Ganaka wasn’ t a fool or ignorant of scripture. “Please explain what you
mean,” Gautama said. Ganaka burst out laughing. “Excuse me, but I just can’ t help myself,
little saint. Look at you. Y ou wanted to jump out of your skin when I told
you what I’m going to do. But you didn’ t. Oh, no, you controlled yourself. You know how a holy man acts, and I must say you’ve gotten it down. I
wish I could train a monkey half as well.”
Gautama felt the heat creeping up his face. “That’ s unfair.”
“Who cares? I’m going to die tomorrow. I can say what I want.” The
strange thing is that Ganaka wasn’ t speaking harshly; his tone toward
Gautama was almost kind. “I once told you that you reminded me of my
younger self. Has it occurred to you yet that I might be your older self?”
Seeing the scowl that Gautama was trying not to show, Ganaka broke out
into laughter again. “Y ou’re like a traveling show. I can see at least five or
six people fighting inside you. Quite a spectacle.”
“Stop it!” Gautama jumped to his feet and began pacing as anxiously as
he’d wanted to since entering the tent. “Good,” said Ganaka. “Even a cat is smart enough to thrash its tail
when it’ s disturbed. Most people aren’ t.”
This show of implacable honesty caused Gautama’ s heart to sink. “You’re making me so sad,” he said, half pleading. “Then I’ll stop,” said Ganaka. “W isdom is never sad, and you want one
last word of wisdom, don’ t you?” He stood up and placed his hands on
Gautama’ s shoulders to stop him in place. “Dharma is worthless unless it
teaches one how to be free. I have listened to all the masters, read all the
scriptures, bathed in all the sacred springs. I found freedom in none of
them.”“And killing yourself will set you free?”
“When all else fails, whatever is left must be right,” Ganaka said with
serious simplicity. He let go of Gautama and turned away for a moment. “What is freedom, little saint? It’ s the end of struggle. Is not death the same
thing? I want to meet God, but my ef forts have failed. Not just failed, but
made me more unhappy than when I was married and lived with a loving
wife. I do not say your seeking is a fraud. Perhaps you must walk as many
paths as I did before you reach this point.”
He turned back and fixed Gautama with a clear, unflinching gaze. “Y ou
can shed your tears now.”
“I won’ t weep for you,” said Gautama mournfully. Ganaka sat back down on the cot. It was very late, and he was ready for
sleep. “I meant weep for yourself. Whatever I am today, you will be
tomorrow.”
He lay down and turned his back on Gautama, who sat vigil for hours. He wanted to


  t h e  h o r i z o n  a n d  b e c k o n s
u s  t o  f o l l o w  i t  t o  t h e  b i r t h  o f  s o m e t h i n g  f a n t a s t i c. T h e
w o n d e r s  o f  t h e  e x t e r n a l  w o r l d  a r e  a s  n o t h i n g  c o m p a r e d  t o
w h a t ’ s  h a p p e n i n g  i n s i d e  u s. T h i s  i s  n o t  a n  e n d  t i m e  b u t  a
n e w  b e g i n n i n g. W h a t  i s  b e i n g  b o r n  i s  a  n e w  k i n d  o f  h u m a n,
p l a y e d  o u t  d r a m a t i c a l l y  i n  e a c h  o f  o u r  l i v e s. F r e e d  f r o m  t h e
l i m i t a t i o n s  o f  t h e  e g o,  f r e e  t o  s e e  a n d  h e a r  a n d  t o u c h  t h e
m a g i c  w e ’ v e  b e e n  m i s s i n g  a l l  o u r  l i v e s,  w e ’ r e  b e c o m i n g  a t
l a s t  w h o  w e  r e a l l y  a r e. T o w a r d  t h e  e n d  o f  h i s  l i f e,  t h e  l i t e r a r y  g i a n t  G e o r g e
B e r n a r d  S h a w  w a s  a s k e d  w h a t  p e r s o n  i n  h i s t o r y  h e  w o u l dm o s t  l i k e  t o  h a v e  b e e n. H i s  r e s p o n s e  w a s  t h a t  h e  w o u l d
m o s t  l i k e  t o  h a v e  b e e n  t h e  G e o r g e  B e r n a r d  S h a w  h e  m i g h t
h a v e  b e e n  a n d  n e v e r  b e c a m e. A  N e w  B e g i n n i n g

I t  i s  a n  a r t i c l e  o f  f a i t h  t h a t  G o d  a l w a y s  h a s  a  p l a n. N o
m a t t e r  w h a t  c r a z i n e s s  h u m a n i t y  h a s  f a l l e n  i n t o,  H e  h a s
a l w a y s  d e l i v e r e d  u s  u l t i m a t e l y  t o  t h e  p e a c e  t h a t  l i e s  b e y o n d. T o d a y,  w e  c a n  s t a n d  i n  t h e  m i d s t  o f  t h e  g r e a t  i l l u s i o n s  o f
t h e  w o r l d  a n d  b y  o u r  v e r y  p r e s e n c e  d i s p e l  t h e m. A s  w e
c r o s s  t h e  b r i d g e  t o  a  m o r e  l o v i n g  o r i e n t a t i o n — a s  w e  l e a r n
t h e  l e s s o n s  o f  s p i r i t u a l  t r a n s f o r m a t i o n  a n d  a p p l y  t h e m  i n  o u r
p e r s o n a l  l i v e s —  w e  w i l l  b e c o m e  a g e n t s  o f  c h a n g e  o n  a
t r e m e n d o u s  s c a l e. B y  l e a r n i n g  t h e  l e s s o n s  o f  c h a n g e,
i n t e r n a l l y  a n d  e x t e r n a l l y,  e a c h  o f  u s  c a n  p a r t i c i p a t e  i n  t h e
g r e a t  c o l l e c t i v e  p r o c e s s  i n  w h i c h  t h e  p e o p l e  o f  t h e  w o r l d,
r i d i n g  a  w a v e  o f  e n l i g h t e n e d  u n d e r s t a n d i n g,  s e e  t h e  h u m a n
r a c e  o n  a  d e s t r u c t i v e  c o u r s e  a n d  t u r n  i t  a r o u n d  i n  t i m e. T o  s o m e  t h i s  m i g h t  f e e l  l i k e  t h e  p e r i o d  o f  a  G r e a t  E n d,
p e r h a p s  e v e n  a t  t i m e s  a n  A r m a g e d d o n,  b u t  i n  f a c t  t h i s  i s  t h e
t i m e  o f  a  G r e a t  B e g i n n i n g. I t  i s  t i m e  t o  d i e  t o  w h o  w e  u s e d
t o  b e  a n d  t o  b e c o m e  i n s t e a d  w h o  w e  a r e  c a p a b l e  o f  b e i n g. T h a t  i s  t h e  g i f t  t h a t  a w a i t s  u s  n o w :  t h e  c h a n c e  t o  b e c o m e
w h o  w e  r e a l l y  a r e.A n d  t h a t  i s  t h e  m i r a c l e :  t h e  g i f t  o f  c h a n g e. C H A P T E R  O N E
C r o s s i n g  t h e  B r i d g e

L i f e  a s  w e  k n e w  i t  i s  p a s s i n g  a w a y,  a n d  s o m e t h i n g
n e w  i s  e m e r g i n g  t o  t a k e  i t s  p l a c e. A l l  o f  u s  a r e  p l a y i n g  a  p a r t  i n  a  l a r g e r  t r a n s f o r m a t i v e
p r o c e s s,  a s  e a c h  o f  u s  i s  b e i n g  f o r c e d  t o  c o n f r o n t  w h a t e v e r
i t  i s  w e  d o


 o p l e  I  t h o u g h t  w e r e  h o n o r a b l e — a
f e w  t h i n g s  l i k e  t h a t  a n d  I  w a s  r e e l i n g. I t  w a s  a l m o s t  f i v e  i nt h e  m o r n i n g,  a n d  I  h a d n ’ t  b e e n  a b l e  t o  s l e e p,  t h o u g h  I
c o u l d n ’ t  w o r k,  r e a d,  o r  d o  m u c h  o f  a n y t h i n g  e l s e  e i t h e r. A l l
I  c o u l d  d o  w a s  c a t a l o g  m y  p e r c e i v e d  d i s a s t e r s,  a n d  I
r e m e m b e r  a c t u a l l y  s a y i n g  o u t  l o u d,  “ D e a r  G o d,  I  f e e l  l i k e
s u c h  a  f a i l u r e. ”
F i v e  m i n u t e s  l a t e r  I  p i c k e d  u p  a  F e d  E x  p a c k a g e  s i t t i n g
n e x t  t o  m y  b e d. I t  h a d  a r r i v e d  t h e  d a y  b e f o r e,  c o n t a i n i n g  t h e
g a l l e y s  o f  R a b b i  H a r o l d  K u s h n e r ’ s  n e w  b o o k. H e  h a d  a s k e d
m e  t o  r e a d  i t,  a n d  I  f i g u r e d  I  w o u l d  g e t  t o  i t  w h e n  I  c o u l d. I
p i c k e d  i t  u p  i n  a n  e f f o r t  t o  g e t  o u t  o f  m y s e l f,  t o  d o
s o m e t h i n g  f o r  s o m e o n e  e l s e,  t o  t r y  t o  c o u n t e r  t h e  s p i r a l  o f
s e l f - p i t y  t h a t  w a s  t a k i n g  m e  d o w n  s u c h  a  d a r k  a n d  p a i n f u l
h o l e. A s  I  b e g a n  t h e  b o o k,  m y  j a w  d r o p p e d  o p e n. I  f e l t  I  w a s
e n c o u n t e r i n g  t h e  w o r d s  o f  G o d. K u s h n e r  w r o t e  t h a t  f e e l i n g s
o f  f a i l u r e  o c c u r  i n  a l l  o u r  l i v e s,  a n d  t h e  i s s u e  i s  w h o  w e
b e c o m e  a s  a  r e s u l t. R e a d i n g  h i s  w o r d s  t h a t  m o r n i n g,  I  w a s
g i v e n  t h e  a b i l i t y  t o  c o m p l e t e l y  r e c o n t e x t u a l i z e  m y
e x p e r i e n c e,  r e f r a m e  m y  f e e l i n g s,  a n d  g r a b  o n t o  s o m e  h o p e. T h e  b o o k  p r o v i d e d  a  s e n s e  o f  t r a n s c e n d e n t  m e a n i n g  f o r  m y
s o r r o w,  l e a v i n g  m e  n o t  o n l y  a b l e  t o  f i n a l l y  f a l l  a s l e e p  b u t
a l s o  t o  w a k e  u p  l a t e r  w i t h  e n e r g y  a n d  e n t h u s i a s m. I  c o u l d n ’ t  b e l i e v e  t h a t  t h a t  p a r t i c u l a r  b o o k,  w i t h  t h a t
p a r t i c u l a r  t h e m e,  j u s t  h a p p e n e d  t o  b e  s i t t i n g  n e x t  t o  m y  b e d
a t  t h a t  m o m e n t. A n d  i t  w a s n ’ t  l o s t  o n  m e  t h a t  H a r o l d  i s  a
r a b b i,  b r i n g i n g  m e  c o m f o r t  f r o m  m y  o w n  r e l i g i o u s
t r a d i t i o n. I  k n e w  t h a t  t h e  s h i f t  i n  p e r c e p t i o n  h i s  w o r d s
i n t r o d u c e d  i n t o  m y  m i n d  w a s  t r u l y  a  m i r a c l e. I t  w a s  n o t  ac h a n g e  i n  w h a t  h a d  h a p p e n e d  t o  m e ;  i t  w a s  a  d i f f e r e n t  w a y
t o  t h i n k  a b o u t  w h a t  h a d  h a p p e n e d  t o  m e. G o d — a n d  R a b b i
K u s h n e r — h a d  g r a c e d  m e  w i t h  a  d i f f e r e n t  p o i n t  o f  v i e w. C o m f o r t  C o m e s

A  f e w  w e e k s  b e f o r e  m y  f a t h e r  d i e d,  h e  w a s  l y i n g  o n  h i s
f a v o r i t e  b e n c h,  a l r e a d y  g r a v e l y  i l l,  a n d  I  w a s  s i t t i n g  o n  t h e
f l o o r  n e x t  t o  h i m. H e  h a d  a n  i n t e n s e  b u t  f a r a w a y  l o o k  i n  h i s
e y e s,  a n d  h e  s a i d,  “ I ’ m  n o t  a f r a i d. I  k n o w  w h e r e  I ’ m
g o i n g. ”  I  s i m p l y  l o o k e d  a t  h i m  a n d  s h a r e d  t h e  m o m e n t,  b u t
I ’


 l  s h o w  u s  t h e  i n n o c e n c e  i n  o t h e r s,
t h a t  w e  m i g h t  s e e  i t  i n  o u r s e l v e s. T h r o u g h  H i s  H o l y  S p i r i t
H e  w i l l  o u t w i t  o u r  s e l f - h a t r e d  a n d  r e t u r n  o u r  h e a r t s  t o
l o v e. *
M o s t  o f  u s — a l l  o f  u s,  i n  f a c t,  e x c e p t  t h e  e n l i g h t e n e d
m a s t e r s — l i v e  t o  s o m e  e x t e n t  i n  a  s t a t e  o f  “ l o v e  w i t h h o l d. ”
W e  a r e  w a i t i n g  t o  s e e  i f  a  p e r s o n  i s  g o o d  e n o u g h  t o  r e c e i v eo u r  k i n d n e s s,  o u r  g e n e r o s i t y,  o r  o u r  l o v e. P e o p l e  h a r d l y
h a v e  d a t e s  a n y m o r e ;  w e  h a v e  a u d i t i o n s. W e  t h i n k  w e  n e e d
t o  u n d e r s t a n d  a  p e r s o n  t o  s e e  w h e t h e r  t h e y  a r e  w o r t h y  o f
o u r  l o v e,  b u t  i n  f a c t,  u n l e s s  w e  l o v e  t h e m  w e  c a n n o t
u n d e r s t a n d  t h e m. *
S o m e o n e ’ s  r e l i g i o n,  l o o k s,  f i n a n c i a l  s t a t u s,  p r o f e s s i o n a l
p o s i t i o n — s o  m a n y  t h i n g s  a r e  u s e d  b y  t h e  e g o  t o  d i c t a t e
w h o  i s  w o r t h y  o r  a p p r o p r i a t e  f o r  u s. Y e t  G o d  w o u l d  h a v e  u s
k e e p  o u r  h e a r t s  o p e n  t o  p e o p l e  a s  a  m a t t e r  o f  f a i t h. A n d  a n y
f a i t h  t h a t  h a s  u s  c l o s e  o u r  h e a r t s  t o  a n y o n e  i s  n o t  a  g e n u i n e
f a i t h  i n  G o d. G o d  i s  n o t  o u t s i d e  u s,  n o r  i s  H e  o u t s i d e  o u r  r e l a t i o n s h i p
t o  e a c h  o t h e r. R e l a t i o n s h i p s  a r e  t h e  c o n t e s t i n g  g r o u n d
b e t w e e n  e g o  a n d  s p i r i t,  w h i c h  b e g i n s  d e v e l o p i n g  a s  s o o n  a s
w e  a r e  b o r n. A l l  o f  u s  w e r e  b o r n  w i t h  a  c o m p l e t e l y  o p e n  h e a r t,
m a k i n g  n o  d i s t i n c t i o n  b e t w e e n  w h o  d e s e r v e s  o u r  l o v e  o r
n o t. Y e t  t h e  e x p e r i e n c e  o f  a  f e a r f u l  w o r l d — i n  w h i c h  i t  i s
s a d  b u t  n e c e s s a r y  t o  t e a c h  o u r  c h i l d r e n  t h a t  t h e r e  a r e
d a n g e r s  o f  w h i c h  t h e y  i n d e e d  m u s t  b e w a r e — h a s  t r a i n e d  u s
t o  s h u t  d o w n  t h e  e m o t i o n a l  v a l v e  f r o m  w h i c h  o t h e r w i s e
p o u r s  f o r t h  u n i v e r s a l  c o m p a s s i o n. L o v e,  w h i c h  i s  o u r  v e r y
n a t u r e,  b e g i n s  t o  f e e l  u n n a t u r a l,  a n d  f e a r  b e g i n s  t o  f e e l
n a t u r a l. *  O n c e  w e  h a v e  l i v e d  l o n g  e n o u g h,  a  c l o s e d  h e a r t
r a t h e r  t h a n  a n  o p e n  o n e  b e c o m e s  o u r  i n s t i n c t i v e  r e s p o n s e  t o
l i f e. A n d  s o m e t i m e s  t h i s  h a p p e n s  m u c h  s o o n e r  t h a n  i t  s h o u l d. O n e  e v e n i n g  I  w e n t  o u t  w i t h  m y  e l d e r l y  m o t h e r  t o  a  l o v e l yr e s t a u r a n t,  a n d  a f t e r  d i n n e r  w e  w e n t  t o  t h e  w o m e n ’ s  r o o m. A s  m y  m o t h e r  w a s  w a s h i n g  h e r  h a n d s,  a  l i t t l e  f o u r - o r  f i v e -
y e a r - o l d  g i r l  c a m e  u p  t o  t h e  s i n k  n e x t  t o  h e r. M y  m o t h e r,
w h o  g r e w  u p  i n  w h a t  I  t h i n k  w a s  i n  m a n y  w a y s  a  m o r e
c i v i l i z e d  e r a,  w e n t  o v e r  t o  t h e  l i t t l e  g i r l  a s  s h e  s t r u g g l e d  t o
r e a c h  t h e  f a u c e t  a n d  s a i d,  “ H e r e,  h o n e


 p l e  a r e  v i s i t i n g  w i t h
a  t o u r i s t  m e n t a l i t y,  b u t  y o u  c a n  a l s o  f e e l  t h e  p r e s e n c e  o f
t h o s e  w h o  b r i n g  w i t h  t h e m  a  d e p t h  o f  s p i r i t  t h a t  m a k e s  t h e i r
v i s i t  a  c i v i c  p i l g r i m a g e. T h e i r  h e a r t s  a n d  m i n d s  a r e  o p e n  t o
s a c r e d  c o n t a c t  w i t h  g r e a t  b e i n g s  w h o  l i v e d  b e f o r e  u s,  w h o m
w e  w i l l  n e v e r  m e e t,  a n d  y e t  w h o  p r o f o u n d l y  a f f e c t e d  t h e
l i v e s  w e  l i v e. Y o u  c a n  r e a d  t h e  q u o t e s  f r o m  J e f f e r s o n  o r
L i n c o l n  o n  t h e  s i d e s  o f  t h e i r  m e m o r i a l s  w i t h  m e r e  h i s t o r i c
i n t e r e s t  o r  w i t h  a  s o u l f u l  i m m e r s i o n  i n  t h e  p o w e r  a n d
m e a n i n g  a n d  b l e s s i n g  o f  t h e i r  l i v e s. T r a v e l  h a s  g r e a t  r i t u a l i s t i c  p o t e n t i a l. I f  y o u  v i s i t  t h e
S p h i n x  a n d  t h e  p y r a m i d s  i n  E g y p t  o r  t h e  P a r t h e n o n  i n
G r e e c e,  t h e  M o t h e r  T e m p l e  i n  B a l i  o r  t h e  G l a s t o n b u r yC a t h e d r a l,  w h o  y o u  a r e  w h e n  y o u  g o  t h e r e — w h a t
c o n s c i o u s n e s s  y o u  b r i n g  t o  t h e  e x p e r i e n c e — w i l l  d e t e r m i n e
t h e  d e p t h  a t  w h i c h  t h e  v i s i t  w i l l  a f f e c t  y o u r  l i f e. R i t u a l  i s  s o  i n s t i n c t i v e  w i t h i n  h u m a n  b e i n g s  t h a t  w e
s p o n t a n e o u s l y  c r e a t e  i t  w h e n  i t ’ s  n e e d e d. F r o m  p e o p l e
l e a v i n g  m i l l i o n s  o f  f l o w e r s  a t  K e n s i n g t o n  P a l a c e  a f t e r  t h e
d e a t h  o f  P r i n c e s s  D i a n a  t o  f l o w e r s  a n d  t e d d y  b e a r s  a n d
p i c t u r e s  l e f t  a t  t h e  d o o r  o f  t h e  l a t e  J o h n  F. K e n n e d y  J r. ’ s
a p a r t m e n t ;  f r o m  t h e  p i c t u r e -  a n d  p r a y e r -  a n d  p o e m - s t r e w n
f e n c e  a r o u n d  t h e  O k l a h o m a  C i t y  M u r r a h  F e d e r a l  B u i l d i n g
b o m b  s i t e  t o  t h e  c a n d l e - l i t  g a t h e r i n g  i n  N e w  Y o r k  C i t y  a t
w h i c h  t h o u s a n d s  p r a y e d  f o r  t h e  v i c t i m s  o f  t h e  W o r l d  T r a d e
C e n t e r  d i s a s t e r,  p e o p l e  k n o w  w e  n e e d  a  v e s s e l  f o r  o u r
f e e l i n g s — t o  o r d e r  t h e m,  g i v e  t h e m  m e a n i n g,  a n d  s p i r i t u a l l y
l i f t  t h e m  u p. S o m e  r i t u a l s  a r e  c o l l e c t i v e,  s u c h  a s  t h e  i n a u g u r a t i o n  o f  a
p r e s i d e n t  o r  t h e  c o r o n a t i o n  o f  a  m o n a r c h. T h e  p s y c h i c  r i t e
o f  p a s s a g e  i s  a s  i m p o r t a n t  a s  t h e  l e g a l  o n e,  i n  t h a t  i t  t o u c h e s
t h e  h e a r t  n o t  o n l y  o f  t h e  l e a d e r  b u t  a l s o  o f  t h e  p e o p l e  w h o
w i l l  b e  l e d. I f  s o m e o n e  w h o m  I  d i d  n o t  v o t e  f o r  w i n s  a n  e l e c t i o n,
t h e n  m y  h e a r t  m i g h t  n o t  a s  e a s i l y  a c q u i e s c e  t o  h i s  o r  h e r
l e a d e r s h i p. A n  i n a u g u r a t i o n,  h o w e v e r,  c a l l s  f o r t h  t h e
p s y c h o l o g i c a l,  e m o t i o n a l,  a n d  s p i r i t u a l  a f f i r m a t i o n  t h a t  I
m i g h t  o t h e r w i s e  w i t h h o l d. T h e  r e l a t i o n s h i p  o f  a  p e o p l e  t o
t h e i r  l e a d e r  i s  a n  a n c i e n t,  a r c h e t y p a l  c o n n e c t i


 architecture, the great
times, and so it will always be. Thus we
A description of the creative process by
an excuse for depravity or the inspiration
cathedrals elicit a special awe. Their
find that computer -generated art and
the contemporary Estonian composer
to rise above it. (It is not the facts of
ener gy patterns have calibrated theeven great photographs never calibrate as
Arvo Part, whose work is often described
one's environment but one's attitude
highest among architectural forms. This
highly as original paintings. A most
as transcendental or mystical, condenses
towards them that determines whether
appears to be the result of several factors. interesting kinesiolocicalal experiment,
much of what we have observed
they will be the occasion for defeat or the
Our experience of cathedrals can
which anyone can reduplicate, is to test
regarding the crucial role of artistic
inspiration to victory.) combine a number of arts
the strength of a person who is looking at
simultaneously: music, sculpture,
77
78
Grace is the expression of the power of
fact, these are the explicit domain ofGenius thus seems to proceed from
consciousness, genius is a potential that
aesthetic sensitivity, and power is always
creativity and genius. Y et these closely
sudden revelation rather than resides within everyone. It awaits only
manifested with grace, whether in beauty
allied processes remain shrouded in
conceptualization, but there is an unseen
the right circumstance to express itself. of line or style of expression. W e
mystery; there is a paucity of information
process involved. Although the genius's
Each of us has had moments of genius in
associate grace with elegance, refinement
about the essential nature of either
mind may appear stalled, frustrated with
our lifetimes, perhaps only known to
and economy of ef fort. W e marvel at the
creativity or genius. the problem, what it really is doing is
ourselves or to those close to us. W e
grace of the Olympic athlete, just as weHuman history is the record of man's
preparing the field. There is a struggle
suddenly make a brilliant move or
are uplifted by the grace of the Gothic
struggle to comprehend truths which to
with reason which eventually leads, like
decision, or say exactly the right thing at
vault. Gracious power patterns those of genius appear obvious. Genius is
a Zen Koan, to a rational impasse from
the right moment, without quite knowing
acknowledge and support life, respect
by definition a style of consciousness
which the only way forward is by a leap
why. Sometimes we would like to
and uphold the dignity of others; grace is
characterized by the ability to access high
from a lower to a higher attractor ener gy
congratulate ourselves for these
an aspect of unconditional love. ener gy attractor patterns. It is not a
pattern. fortuitous events, but in truth we really
Graciousness also implies generosity-not
personality characteristic. It is notAttractor ener gy patterns have do not know from whence they come. merely material generosity but generosity
something that a person "has," nor even
harmonics, as do musical tones. The
Genius often is expressed through a
of spirit, such as the willingness to
something that someone "is." Those in
higher frequency the harmonic, the change of perception--a change of
express thanks or acknowledge the whom we recognize genius
commonly
higher the power. What the genius
context or paradigm. The mind struggles
importance of others in our lives. Grace
disclaim it. A universal characteristic of
arrives at is a new harmonic. Every
with an insoluble problem, poses a
is associated with modesty and humility. genius is humility. The genius has always
advance in human consciousness has
question, and is open to receive an
Power does not need to f taunt itself,
attributed his insights to some highercome through a leap from a lower
answer. The source from which this
though force always must because it
influence. attractor pattern to its higher harmonic. answer comes has been given many
originates in self doubt. Great artists are
(164) The process of animating genius most
Posing the original question activates an
names, varying from culture to culture
thankful for their power, whatever its
commonly involves first formulating a
attractor; the answer lies within its
and time to time; in the arts of W estern
expression, because they know it is a gift
question, and waiting an indefinite
harmonic. This is why it is said that the
civilization it has traditionally been
for the good of mankind, entailing
interval for consciousness to work with
question and the answer are merely two
identified with the Greek goddesses ofresponsibility to others. the problem; then suddenly the answer
sides of one coin, and that one cannot
inspiration called the Muses. Those who
Beauty has expressed itself in so many
appears in a flash, in a form which is
pose a question unless the answer already
are humble and grateful for illumination
dif ferent forms in dif ferent cultures
characteristically nonverbal. Great
exists-otherwise there would be no received continue to have the
capacity to throughout various periods of time, that
musicians throughout history have stated
pattern from which the question could be
access genius. Those who arrogate the
we have good reason to say it is in the
that they did not plan their music, but
formulated.4
inspiration to their own ego soon lose
eye of the beholder. However, we should
rather wrote down what they heard,
(165) Recognized geniuses may be rare, butthis capacity, or are destroyed by their
note that it is only the vehicle of beauty
finished, within their own minds.' The
Genius resides within all of us. There is
success. High power, like high voltage,
that changes; the essence of beauty does
father of or ganic chemistry, Kukule, saw
no such thing as luck or accident in this
must be handled with respect. not change, only the form in which it is
the pattern of the carbon ring or ganic
universe. And not only is everything
Genius and creativity, then, are
perceived. It is interesting that people of
nucleus in a dream. In an illuminated
connected to everything else, but no one
subjectively experienced as a witnessing. advanced consciousness are able to see
moment, Einstein had the revolutionary
is excluded from the universe. W e are all
It is a phenomenon which bypasses the
beauty in all forms. T o them not only isinsight which then took him years to
members. Consciousness is a universal
(166) individual self, or ego. The capacity
all life sacred, but all form is beauty. translate into provable mathematics.' quality, like the quality of physicality. to finesse genius can be learned, though
15. GENIUS AND THE POWER OF
Indeed, one of the main problems of
Because genius is a characteristic of
often only through painful surrender,
CREA TIVITY
genius is how to transform that which is
consciousness, genius also is universal. when the phoenix of genius arises out of
perceived in one's private understanding
That which is universal is available to
the ashes of despair after a fruitless
CREA TIVITY AND GENIUS are the
into a visible expression comprehensible
every man. struggle with the unsolvable. Out ofloci of powerful high ener gy attractors. to others. The revelation itself is usually
The processes of creativity and genius
defeat comes victory, out of failure,
No human talents are more germane to
complete and self-explanatory to him
are inherent in human consciousness. success, and out of humbling, true self-
the creation of new M-fields or the
who receives it, but to make it so to
Inasmuch as every human has within
esteem. unfoldment of the enfolded universe; in
others may take a lifetime. 3
himself the same essence of
79
80
Grace is the expression of the power of
fact, these are the explicit domain of
Genius thus seems to proceed from
consciousness, genius is a potential that
aesthetic sensitivity, and power is alwayscreativity and genius. Y et these closely
sudden revelation rather than resides within everyone. It awaits only
manifested with grace, whether in beauty
allied processes remain shrouded in
conceptualization, but there is an unseen
the right circumstance to express itself. of line or style of expression. W e
mystery; there is a paucity of information
process involved. Although the genius's
Each of us has had moments of genius in
associate grace with elegance, refinement
about the essential nature of either
mind may appear stalled, frustrated with
our lifetimes, perhaps only known to
and economy of ef fort. W e marvel at the
creativity or genius. the problem, what it really is doing is
ourselves or to those close to us. W e
grace of the Olympic athlete, just as we
Human history is the record of man's
preparing the field. There is a struggle
suddenly make a brilliant move orare uplifted by the grace of the Gothic
struggle to comprehend truths which to
with reason which eventually leads, like
decision, or


ly che st pains that projected into his left arm. He paid no attention to it thinking it would go
away by itself. His m istake has landed him and now his family into great emotional and post-stroke nursing
problems. If he had learned that anginal pain that projects i nto the arm is a late complication of chronic dehydration, and if he
had started increasing his daily water intake, he most probably would not have suffered from such catastrophic and
irreversible damage. Please, for the sake of those who love and care for you, remember to increase your daily water
intake if you are experiencing anginal pain. You should also begin to exercise —walk, walk, walk. COL OR OF URINE:
The normal color of urine should not be dark. It should ideally be almost colorless to  light yellow. I f it begins to
become dark yellow, or even orange in color, you are becoming dehydrated. It means the kidneys are working hard
to get rid of toxins in the body in very con centrated urine. That is why urine becomes darker in color. Dark color
urine is a good sign of dehydration. HOPES FOR CURING ALREADY  ESTA BLISHED DISEASE
What we discussed above was d irected at disease prevention. A scie ntific a nd researche d opinion, based on clinical
observations, and a list of diseases that seem to arise from the establishm ent of chr onic dehydration were shared
with you. The aim was to arm you for future prevention of disease. However, you might already be suffering from the
adverse effects of dehydration and wish to reverse the tide of events that have already taken place. Let us hope you
have not reached an irreversible situation and some reversal of the disease process can be hoped for. Of course,
nothing can be promised. All we can do is hope a correction pattern could establish. Do not forget that at each phase of life, our body is the product of a time-operated series of chemical interactions. Armed with correct knowledge, it might be possible to reverse some reactions, but not all. First and foremost, do not
imagine you could reverse the situation if you now "drown" y ourself in water. Not so. Th e  cells of the bod y are like
sponges; it takes som e time before they become better hydrated. Also do not forget that som e of them make theirmembranes less permissive of water diffusion—in or out. The first place that will show sig ns of being "over-wat ered"
will be the lungs if your kidneys do not filter the excess water. If your kidneys are not damaged as a result of the
long-standing and expanding dehydration that the loss of thirst se nsation will automatically force on the body, then
you can feel safe and drink the specified amount. If your kidneys have also suffered from having to concentrate and pass the "toxic"  chemicals that keep building up
within the body in long-endured and increasing dehydration, then you have to be very cautious. By now, you  must
also be under medication and professional supervision. You cannot just cut you r medication and begin drinking
water in place of these "chemical manipulators of the body chemistry. " You should for a few days assess exactly the
quantity of water you normally drink and the amount of urine you pass. Now begin adding one or two glasses o f
water a day to the amount you usually drink. Also measure the quantity of urine you pass. If the amount of urine you
pass begins to increase, then you can also increase the water you take. If you are on diuretics, remember that water
is the best natural diuretic if th e kidneys function normally. In my opinion, it is ignorance-based "science" to
prescrib e the intake of diuretics in place of increasing water intake if the kidneys of a patient are capable of
producing urine. The vogue in medical practice has become the spontaneous and indiscriminate use of diuretics, calcium blockers,
beta blockers, and anti-cholesterol medications in the type of patients exemplified by Mr. Fox. Why. Simply
because the "science of medicine" has expanded on a hopelessly erroneous paradigm. The very foundation of
"knowledge" on which medical practice of today is staking its cre dibility and license to practice is in error and
ignorant of water metabolism disturbance as a possible cause of disease emergence in the human body. That is how I was taught medicine before I discovered my own ignorance. After reading my book, Dr. Julian
Whitaker in his Octo ber 1994 newsletter, Health  and Healing, that goes to 550,000 people, went public. He stated,"
In medical school I learned that water was unimportant to the body. Water was inactive, simply along for the ride,"
and so on. I am told that he is advising those who attend his clinic about chronic dehydration. Your attending
physician has the same basis of wrong education about the human body and its cal ls for water. Now that you know
better, tell him where he has gone wrong in your case. Ask him to supervise your condition when you begin to adjust
your daily water intake and your diet. If he or she is unaware of what you are talking about, share the information
you have acquired on the problems associated with long-standing chronic dehydration of the body. Do not give up i f
your request is brushed aside on the grounds that you do not know wh at you are talking about and he or she does. The body is u nder a constant drive to retain salt to keep water inside the system. It will take a gradual increase in
urine to pass the excess salt out. Water will do it if its intake is increased very gradually. When urine formation is
reduced and some edema (swelling) of the legs and eyelids are present, increased water intake should be
proportionate to increased urine production. As th e puffiness of the eyes  and the swell ing of the ankles begin to
show signs of being reduced, then/water intake can be increased. My basic con cern is for the inadvertent collection
of water in the lungs. That is why I insist o n an accurate measurement of fluid intake and urine output if you wish to
test the effect of increasing your daily water intake and reducing your coffee and tea intake. SALT FREE DIET I S UTT ERLY STUPID
Salt is a most essential ingredient of the body. In their order of importance, oxygen, water, salt and potassium rank
as the primary elements for the survival of the human body. Pliny, a round 75 AD, called salt "foremost amon g
human remed ies. " He is right. You se e, abo ut 27 perce nt of the salt content of the body is sto red in the bones in the
form of crys tals. It is said that salt crystals are naturally used to make bones hard. Thus salt deficiency in the body
also could be responsible for the development of
osteoporosis. Salt will be taken out of the bones to maintain its vital normal levels in the blood. Low salt intake will contribute to a build-up of acidity in som e cells. High acidity in the cell can damage the DNA
structure and be the initiating mechanism for cancer formation in some cells. Experiments have shown that quite a
number of cancer patients sh ow low sal t levels in their body. My next book, ABC of Cancer and Depression, will
explain in detail about the importance and the primary function of wa ter and salt  in cancer  prevention. Let me repeat: When the body begins to collect salt, it is doing so to keep water in the body. F rom this "edema
fluid," it can filter some of its wat er and "flush" it through the cell membrane into some of the cells. It is the same
principle as the water purification process employed in reverse osmosis plants that manufacture drinking water for
communities without a direct access to fresh water. That is why the rise in blood pressur e to build a filtration force is
necessar y. The precaution to keep in mind is loss of  salt from the bod y when wat er intake is inc reased and  salt intake is not. After a few days of taking six or eight or 10 glasses o f water a day, you should begin to think of adding some salt to
your diet. If you begin to feel muscle cramps at night, remember you are becoming salt-deficient. Cramps in
unexercised muscles most often means salt shortage in the body. Also, dizziness and feeling faint might be
indicators of salt and water shortage in the body. If such occasions arise, you should also begin to increas e your
vitamins and minerals intake—particularly if you are dieting to lose weight or do not eat properly, including
vegetables and fruits for their water-soluble vitamin and mineral content. I have developed a rule of thumb for daily salt intake. For every 10 glasses of water (about two quarts), one should
add to the diet about half of a teaspoon of salt per day. An  average teaspoon can contain six g rams of salt. Half of a
teaspoon is about three grams o f salt. Of course, one should make sure that the kidneys are producing urine. Otherwise the body will swell up. If you sense
your skin and ankles are beginning to swell, do not panic. Reduce salt intake for a few days, but increase your water
intake until the swelling in the legs disappears. You should also increase your movements—e xercise: muscle
activity wil l draw the excess fluid into the blood circulation and some salt is then lost in perspiration and urine


 the purpose of my life. Now I
had another very powerful source of inspiration: I was
watching a human being in almost unbearable pain. My
heart ex uded pain all the time, and my mind was literally
broken. It was as though the foundation of my self-concept had been removed, a nd my personal self was in
free fall. I didn ’t know how to put it together again, nor
did I even want to. If I concentrated very deeply during meditation, all the
turmoil melted away. There was silence and peace. The
silence was not as thick as it had been before, but it
provided me a place of repos e. When I came back from
meditation, tur moil and pain was what I returned to. So
my dail y experience was now either heaven or hell. There
was nothing in between anymore. My “normal” way of
being was gone. In one fell sw oop, who I had been—was
no more. More and more I chose med itation. It was not just a
way of escaping the pain; meditation gave meaning to my
life. I was committed to going beyond—permanently—
and the  change s in my life were helping me get rid of an
entire part of my being that was holding me back. The
personality exp ressing itself through that mental voice
was no longer so sure of him self. In fact, he no longer
knew which way was up. These outer changes had
humbled him. He had thought he had it all figured out—
well, he  was wrong. It was definitely easier to let go of
him when he was in pieces. During that stage of my growth, I watched very closely
as the self-concept attempted to redefine itself. In place
of a married man with a defined career path, my
thoughts started to envision myself as a meditator who
was see king a deeper truth. But even in those early days I
didn’t want to regain strength based on another mental
concept of myself. Wheneve r I noticed thoughts being
stitched together to create a new “me,” I knocked the
chair out from under them. It  was very painful, but I was
willing to let it all go if it freed me to explore beyond. My friend came back to his house, so I moved out. I
didn’t care where I lived; I just needed to be alone. My
life was pretty simple. I was meditating, doing some
yoga, and periodically I wo uld go to class. I had nopossessions ex cept my schoolbooks, some clothes, and
my VW van. I used to take lo ng drives in the countryside
surrounding Gainesville. I had once found a beautiful
spot in the wo ods near a neighboring town where there
was a small, ab andoned lime  pit. The pit was filled with
crystal-clear, b lue water and was surrounded by nothing
but a vast area of scrub oaks and pines. I drove out there,
and that is where I lived. I w as becoming more and more of a hermit. It was not
so m uch that I was running away from something—I was
running into myself. My inte ntion was very clear at all
times: I wanted to go bac k deep inside myself. My
problem was that I had no  idea what to do with my
personal self—a. k. a. “Mickey. ” His very existence was
holding me back from where I yearned to go. If I didn’t
work at it, the focus of my attention would keep getting
drawn into his personal melodrama. That was clearly the
opposite direction from where I wanted to go. “Mickey”
was down and out; I  wanted to go in and up. In those
days I was cert ain of one thing: he was the problem, and
he had to go. I had become dead serious about getting rid
of him. But I had no idea how. 6. S o u t h  o f  t h e  B o r d e r
T he sum mer of 1971 was approaching, and I would soon
be free from classes. I was in my second year of graduate
school, and though my attendance had not been that
regular, I still managed to maintain my high grades. I
was stu dying just enough to do really well on my final
exams and written papers. There was no question about
what I was going to do with my summer—more
meditation and yoga. The only question was, where
would I do it. That w as probably the first time in my life that I
consciously began to notice a distinct, recurring theme in
the events unfolding outside of me. It began when, out of
the blue, a classmate asked me if I had ever been down to
Mexico. He said it was an interesting place to spend
some time. Shortly thereafte r, I was in a bookstore and
practically tripped over a book about touring Mexico that
someone had left on the floor. This started me thinking
that ma ybe I should get aw ay for a while, and maybe
Mexico would be a good idea. The final straw was when I
went to  a gas station to fill up, and someone had left a
map of  Mexico on top of the pump I was using. Those
were enough signs for me. I decided to go off to Mexico. I d idn’t  know where I was g oing—Mexico is a pretty
big plac e. But in my state of mind, it really made no
difference. I would just go an d let it unfold. My friends
and family were not all that e xcited about me going off to
Mexico alone with no agend a. I got a lot of warnings
about b anditos and cautions about avoiding strangers. I
spoke some classroom Spanish, just enough to get introuble. With little more th an that, I headed off to
Mexico. My trip  took me along the Gulf Coast states and down
through Texas. While driving, I would focus on my
breath and utter Mu  in my belly. The last thing in the
world I wanted to do was listen to that voice in my head
chatter all day. Each night I  would find a place to pull
over in  the woods, meditate, and go to sleep. At that
pace, it took a few days to drive down to north-central
Mexico, which was where I ended up. One eve ning, deep in rural Mexico, I couldn’t find any
woods to pull i nto for the night. I didn’t feel comfortable
just pul ling ove r on the side of the road, so I didn’t know
what to do. I ended up driving off-road and climbing one
of the more gr adual foothills until I reached a glorious
vista on the crest of a grassy pasture. There were no
fences or houses in sight, so  that is where I spent the
night. The next morning was brea thtaking. A mist floated
above the fields, and I could see all the colors of the
sunrise. It was so beautifu l that I did my morning
meditation and yoga postures outside. I went very deep,
and an echo o f the peace I was seeking overcame my
being. I stayed on that grassy hill for many weeks
without ever leaving. Each day I increased my periods of
meditation and yoga. My mind was quieting down, and
my heart was starting to breathe again. One morning I was startled by a tapping on the side
door of my van. I became very scared. Had the banditos
finally found me, or was the owner of the land going to
throw me off at gunpoint. Upon opening the door, I
found a young boy about eigh t years old standing outside
with a container in his hands. “Esta leche es de mi mama para el Americano
en la colina. ”I str uggled to translate, “This milk is from my mother
for the American on the hill. ” I was so moved, and I
thanked him so much. Here I had thought the worst, as
usual, a nd it turned out to b e an act of kindness in the
middle of nowhere in Mexico. I wa s gradually learning that  life was not as fragile as
that voice in m y head would have me believe. There were
experiences to be had, but only if you were willing to
have th em. Most important, that was the first time I can
remember crediting life for the flow of events that had
unfolded. After all, I hadn’t arranged for the perfect place
to pull over an d spend a few  weeks in meditation and
solitude, not to mention to h ave that kind visit from the
boy. Life had provided those things to me; I had just
followed the flow. I was beginning to see all these
experiences as a gift from life. 7. D i s c o n n e c t i n g  t h e  P a n i c  B u t t o n
M exico had been good for me, but it was now time to
start my journey home. I head ed back to the north and at
day’s end found a small lake off a dirt road where I could
spend the night. It was so p eaceful that I stayed there
after my morning


our	attention	on	something	for	a	certain	period. Improve	your
concentration	by	taking	back	control	of	your	mind	by	reducing	your
breathing,	following	your	breath	or	keeping	your	attention	on	your	inner
body. Chapter	11
	You	know	all	of	this. Accept	it	as	if	you	had	chosen	it	so

When	something	in	life	does	not	go	according	to	our	expectations,	we	feel
aggrieved. It	might	be	a	loss	of	money,	children	going	astray,	a	partner
deciding	to	leave	you,	losing	your	job	or	any	other	dilemma. When	confronted	with	this,	we	have	two	choices. We	can	either	accept	the
dilemma	or	refuse	to	accept	it. By	refusing	to	accept	it,	the	mind	creates	mental	turmoil. The	situation	has
happened. It	is	as	it	is	and,	in	many	situations,	there	is	little	we	can	do	to
change	it. What	is	within	our	complete	control	is	our	perception	of	the
situation. Shakespeare’s	famous	line,	“nothing	is	good	or	bad,	but	thinking
makes	it	so,”	rings	so	true. It	is	not	the	event	itself	that	is	the	problem. It	is
our	reaction	to	the	event	that	determines	our	happiness. If	we	choose	not	to
accept	a	situation,	we	generate	conflict	between	what	has	happened	and	what
we	believe	should	have	happened. Depending	on	the	intensity	to	which	we	refuse	to	accept,	the	mind	may	be
energized	for	days,	weeks	or	years	to	come. Life	is	often	put	on	hold	until	the
event	sorts	itself	out. Ultimately,	if	we	do	not	accept	what	has	happened,	we
simply	generate	misery	within	ourselves. Understanding	the	above	is	simple. It	makes	sense. But	is	the	acceptance	just
through	words	or	is	the	acceptance	actual	and	outright. “My	partner	has	left	me. Ok,	I	will	accept	that. I	don’t	need	the	stupid	idiot	in
my	life	anymore. I’m	going	to	screw	him	for	every	penny	he	has	and	I	hope
the	bitch	that	he	ran	off	with	also	suffers. Yes,	I	will	accept	that	he	has	left. He
has	left	me	stranded. ”

The	above	is	a	story. It	is	acceptance	only	in	words. It	is	not	peaceful
acceptance. There	is	peace	of	the	mind	only	when	acceptance	is	outright,	with
no	negativity	for	what	has	taken	place. William	James	expressed	it	with	the
following:	“Be	willing	to	have	it	so,	because	acceptance	of	what	has
happened	is	the	first	step	in	overcoming	the	consequences	of	any	misfortune. ”

Feel	your	inner	body. Reduce	your	breathing. Shut	the	door	to	the	past	and	move	on. M
aking	mistakes	is	a	significant	human	trait. The	greatest	people	on	earth
have	all	had	numerous	setbacks	and	have	made	mistakes. If	you	make	a
mistake,	analyze	the	past	for	just	a	short	time. When	you	fail,	it’s	okay	to	get
upset	or	to	feel	down	for	a	while. Don’t	make	the	mistake	something	that	you	continuously	live	from. If	you
constantly	think	about	a	past	mistake,	you	will	develop	it	into	something	so
big	that	it	will	wash	over	and	affect	every	aspect	of	your	life,	and	will	only
serve	to	increase	your	thought	activity	and	create	an	agitated	and	distracted
mind. A	distracted	mind	will	divide	your	attention	every	minute,	every	hour,
every	day. At	some	point	in	the	past,	if	you	carried	out	an	action	that	greatly	hurt	other
people,	understand	that	such	action	was	based	on	the	conditioning	and	beliefs
of	your	mind	at	that	time. Make	amends	if	you	can. Ask	for	forgiveness	if
possible. Your	pain	is	there	to	give	away. Thirty	years	ago,	it	was	customary	in	Ireland	to	have	a	few	pints	of	alcohol
and	drive	a	car. Two	local	men	from	Dun	Boyne	went	to	a	football	match	in
Trim. After	the	match,	they	had	a	few	drinks. On	the	way	home,	they	crashed
their	car	and	the	passenger	was	killed. The	driver,	who	was	35	years	of	age	at
the	time,	escaped	with	injuries. For	the	next	thirty	years	until	his	death,	the
driver	frequently	thought	about	the	accident. In	his	later	years,	he	became
depressed	as	a	result	of	these	thoughts. Yes,	the	man	made	a	mistake	and	did
an	unintentional	act. But	the	human	mind	turned	this	into	thirty	years	of
anguish. The	driver	was	my	father. A	child	grows	up	in	a	housing	estate	where	drugs	are	openly	sold	as	the	main
form	of	income. From	a	young	age,	the	childis	immersed	in	this	culture. The	police	are	enemies	and	other	people	are	a
means	to	make	money. When	the	child	grows	older,	he	peddles	drugs. The	pusher	sells	a	bad	batch. A	quiet	22-year-old	buys	drugs,	develops
permanent	brain	damage	and	is	placed	in	life-long	care. The	22-year-old	is
my	brother. Do	you	think	the	pusher	sold	the	drugs	with	a	free	mind. Do	you	think	a
conscious	choice	was	made. The	pusher’s	actions	were	based	on	the
conditioning	of	his	mind	at	that	time. You	might	have	done	bad	things	in	the	past. You	might	have	made	terrible
mistakes. But	don’t	allow	the	past	to	totally	consume	your	life. If	you	do,	you
will	shut	yourself	off	from	life. Your	mind	is	kept	alive	when	it	is	allowed	to
dwell	in	the	past	or	future. You	can	only	think	of	either	the	past	or	the	future. There	is	no	room	to	think	when	your	attention	is	absorbed	in	the	present. See
your	mind	as	a	moving	right	arm. “What’s	done	can’t	be	undone. ”
—
William	ShakespeareStop	stirring	the	problem
Y
ou	have	a	bucket	of	muddy	water	and	you	would	like	the	water	to	be	clear. Therefore,	you	get	a	stick	to	stir	the	water	in	an	effort	to	see	the	bottom. However,	the	more	you	stir	the	water,	the	more	the	sediment	is	agitated,
further	muddying	the	water. This	is	the	human	mind. The	water	is	muddy,	which	is	akin	to	having	a
problem. Instead	of	stirring	the	water,	we	run	the	problem	through	our	mind
over	and	over	in	an	effort	to	reach	a	solution. If	we	allow	the	water	to	settle,
the	sediment	would	fall	to	the	bottom	of	the	bucket	and	the	water	would
become	clear. If	we	allow	the	mind	to	become	quiet,	it	becomes	clear	and	a
solution	can	enter. There	is	no	room	for	a	solution	to	enter	an	agitated	mind. We	tend	to	dwell	on	problems	with	thought	after	thought	after	thought. We	go
for	a	drive	and	think	about	the	problem. We	go	for	a	walk	and	think	about	the
problem. We	lie	wrapped	up	in	our	cozy	beds	at	night	and	think	about	the
problem. We	talk	with	our	friends	and	family	and	think	about	the	problem. Our	decision-making	process	becomes	clouded	by	the	intensity	of	worry,	fear
and	anxiety. The	more	we	think	about	the	problem,	the	larger	it	grows	within
our	heads	and	the	less	likely	the


plements	that	contradict	recent	studies,
55
	he	writes,
“Add	to	the	[antioxidants]	the	vita-nutrients	known	to	be	useful	for	each	of
the	myriad	medical	problems	my	patients	face,	and	you’ll	see	why	many	of
them	take	over	thirty	vitamin	pills	a	day. ”
56

Thirty	pills	a	day. There	are	snake	oil	salesmen,	who	have	no	professional	research,
professional	training	or	professional	publications	in	the	held	of	nutrition,	and
there	are	scientists,	who	have	formal	training,	have	conducted	research	and
have	reported	on	their	findings	in	professional	forums. Perhaps	it	is	a
testament	to	the	power	of	modern	marketing	savvy	that	an	obese	man	with
heart	disease	and	high	blood	pressure
57
	became	one	of	the	richest	snake	oil
salesmen	ever	to	live,	selling	a	diet	that	promises	to	help	you	lose	weight,	to
keep	your	heart	healthy	and	to	normalize	your	blood	pressure. THE	TRUTH	ABOUT	CARBOHYDRATES
An	unfortunate	outcome	of	the	recent	popularity	of	diet	books	is	that	people
are	more	confused	than	ever	about	the	health	value	of	carbohydrates. As	you
will	see	in	this	book,	there	is	a	mountain	of	scientific	evidence	to	show	that
the	healthiest	diet	you	can	possibly	consume	is	a
high-carbohydrate
	diet. It
has	been	shown	to	reverse	heart	disease,	reverse	diabetes,	prevent	a	plethora
of	chronic	diseases,	and	yes,	it	has
been	shown	many	times	to	cause
significant	weight	loss. But	it’s	not	quite	as	simple	as	that. At	least	99%	of	the	carbohydrates	that	we	consume	are	derived	from
fruits,	vegetables	and	grains. When	these	foods	are	consumed	in	the
unprocessed,	unrefined	and	natural	state,	a	large	proportion	of	the
carbohydrates	are	in	the	so-called	“complex”	form. This	means	that	they	are
broken	down	in	a	controlled,	regulated	manner	during	digestion. This
category	of	carbohydrates	includes	the	many	forms	of	dietary	fiber,	almost	all
of	which	remain	undigested—but	still	provide	substantial	health	benefits. In
addition,	these	complex	carbohydrates	from	whole	foods	are	packaged	with
generous	amounts	of	vitamins,	minerals	and	accessible	energy. Fruits,
vegetables	and	whole	grains	are	the	healthiest	foods	you	can	consume,	and
they	are	primarily	made	of	carbohydrates. On	the	opposite	side	of	the	spectrum,	there	are	highly	processed,	highly
refined	carbohydrates	that	have	been	stripped	of	their	fiber,	vitamins	and
minerals. Typical	simple	carbohydrates	are	found	in	foods	like	white	bread,
processed	snack	items	including	crackers	and	chips	made	with	white	flour,
sweets	including	pastries	and	candy	bars	and	sugar-laden	soft	drinks. These
highly	refined	carbohydrates	originate	from	grains	or	sugar	plants,	like	sugar
cane	or	the	sugar	beet. They	are	readily	broken	down	during	digestion	to	the
simplest	form	of	the	carbohydrates,	which	are	absorbed	into	the	body	to	give
blood	sugar,	or	glucose. Unfortunately,	most	Americans	consume	voluminous	amounts	of	simple,
refined	carbohydrates	and	paltry	amounts	of	complex	carbohydrates. For
example,	in	1996,	42%	of	Americans	ate	cakes,	cookies,	pastries	or	pies	on
any	given	day,	while	only	10%	ate	any	dark	green	vegetables. 46
	In	another
ominous	sign,	only	three	vegetables	accounted	for	half	of	the	total	vegetable
servings	in	1996
46
:	potatoes,	which	were	mostly	consumed	as	fries	and	chips;
head	lettuce,	one	of	the	least	nutrient-dense	vegetables	you	can	consume,	and
canned	tomatoes,	which	is	probably	only	a	reflection	of	pizza	and	pasta
consumption. Add	to	that	the	fact	that	the	average	American	consumed
thirty-
two	teaspoons	of	added	sugars	per	day	in	1996
,
46
	and	it’s	clear	thatAmericans	are	gorging	almost	exclusively	on	refined,	simple	carbohydrates,
at	the	exclusion	of	healthful	complex	carbohydrates. This	is	bad	news,	and	this,	in	large	measure,	is	why	carbohydrates	as	a
whole	have	gotten	such	a	bad	rap;	the	vast	majority	of	carbohydrates
consumed	in	America	are	found	in	junk	food	or	grains	so	refined	that	they
have	to	be	supplemented	with	vitamins	and	minerals. On	this
point,	the
popular	diet	authors	and	I	agree. For	example,	you	could	eat	a	low-fat,	high-
carbohydrate	diet	by	exclusively	eating	the	following	foods:	pasta	made	from
refined	flour,	baked	potato	chips,	soda,	sugary	cereals	and	low-fat	candy	bars. Eating	this	way	is	a
bad
	idea. You	will	not	derive	the	health	benefits	of	a
plant-based	diet	eating	these	foods. In	experimental	research,	the	health
benefits	of	a	high-carbohydrate	diet	come	from	eating	the	complex
carbohydrates	found	in	whole	grains,	fruits	and	vegetables. Eat	an	apple,	a
zucchini	or	a	plate	of	brown	rice	topped	with	beans	and	other	vegetables. THE	CHINA	STUDY	WEIGHS	IN
With	regard	to	weight	loss,	there	are	some	surprising	findings	from	the	China
Study	that	shed	light	on	the	weight	loss	debate. When	we	started	the	China
Study,	I	thought	that	China	had	the	opposite	problem	from	that	of	the	U. S. I
had	heard	that	China	could	not	feed	itself,	that	it	was	prone	to	famines	and
that	there	was	not	enough	food	for	people	to	attain	their	full	adult	height. Very
simply,	there	were	not	enough	calories	to	go	around. Although	China	has,
during	the	last	fifty	years,	had	its	share	of	nutritional	problems,	we	were	to
learn	that	these	views	on	calorie	intake	were	dead	wrong. We	wanted	to	compare	the	calorie	consumption	in	China	and	America,	but
there	was	a	catch. Chinese	are	more	physically	active	than	Americans,
especially	in	rural	areas,	where	manual	labor	is	the	norm. To	compare	an
extremely	active	laborer	with	an	average	American	would	be	misleading. It
would	be	like	comparing	the	amount	of	energy	consumed	by	a	manual	laborer
at	hard	work	with	the	amount	of	energy	consumed	by	an	accountant. The	vast
difference	in	calorie	intake	sure	to	exist	between	these	individuals	would	tell
us	nothing	of	value	and	only	confirm	that	the	manual	laborer	is	more	active. To	overcome	this	problem,	we	ranked	the	Chinese	into	five	groups
according	to	their	levels	of	physical	activity. After	figuring	out	the	calorie
intakes	of	the
least	active
	Chinese,	the	equivalent	of	office	workers,	we	then
compared	their	calorie	intake	with	the
average
	American. What	we	found	was
astonishing. Average	calorie	intake,	per	kilogram	of	body	weight,	was	30%
higher
among	the	least	active	Chinese	than	among	average	Americans. Yet,	body
weight	was	20%
lower
	(
Chart	4. 11
). How	can	it	be	that	even	the	least	active
Chinese	consume	more	calories	yet	h


ude. He	made	it	clear	he	had	no	interest	in
what	Ess	was	trying	to	do. Ess	hasn’t	talked	to	either	of	these	doctors	since,	but	he	still	has	hope	that
he	can	change	their	minds	as	more	and	more	research	supports	what	he	has
been	saying. Meanwhile,	many	people	at	the	Clinic	are	still	excited	about
Ess’s	work. Many	of	them	want	to	see	a	wider	application	of	his	program,	but
the	powers	that	be	will	not	let	it	happen. They	get	frustrated,	and	Ess	is
frustrated	because	the	current	program	in	preventive	cardiology	is	a	disaster:
They	still	eat	meat,	they	still	eat	dairy,	and	they	don’t	have	any
cholesterol	goal. It’s	all	just	so	vague. Preventive	cardiology	takes
great	pride	when	they	are	able	to	slow	the	rate	of	progression	of	this
disease. This	isn’t	cancer	for	God’s	sake. An	interesting	situation	is	now	developing:	just	as	with	Dr. McDougall,
many	of	the	Clinic	“bigwigs”	with	heart	disease	have	themselves	gone	to
Esselstyn	for	treatment	and	lifestyle	counseling. They	know	it	works,	and
they	seek	out	the	program	on	their	own. As	Ess	says,	this	could	be	developing
into	a	very	interesting	crisis:
I	have	now	treated	a	number	of	senior	staff	with	coronary	disease	at	the
Clinic—senior	staff	physicians. I	have	also	treated	a	number	of	senior
staff	trustees. One	of	the	trustees	knows	about	the	frustrations	that
we’ve	had	trying	to	get	this	into	the	Clinic,	and	he	says,	“I	think,	if	the
word	gets	out	that	Esselstyn	has	this	treatment	that	arrests	and	reverses
this	disease	at	the	Cleveland	Clinic,	and	it’s	been	used	by	senior	staff
and	he’s	treated	senior	trustees,	but	he’s	not	permitted	to	treat	the
common	herd,	we	could	be	open	for	a	lawsuit. ”
For	the	time	being,	Ess,	with	his	wife’s	help,	will	continue	to	run
counseling	sessions	out	of	his	own	home	because	the	institution	to	which	he
gave	the	greater	part	of	his	life	does	not	want	to	endorse	a	dietary	approach
that	competes	with	its	standard	menu	of	pills	and	procedures. This	past
summer	Ess	spent	much	more	time	than	usual	at	his	upstate	New	York	farm,
making	hay. As	much	as	Ess	likes	a	more	relaxed	life,	he	would	also	love	to
continue	to	help	diseased	people	get	better	with	the	aid	of	the	Cleveland
Clinic. But	they	won’t	allow	him	to. As	far	as	I	am	concerned,	this	is	nothing
short	of	criminal. We,	the	public,	turn	to	doctors	and	hospitals	in	times	of
great	need. For	them	to	provide	care	that	is	knowingly	less	than	optimal,	that
doesn’t	protect	our	health,	doesn’t	heal	our	disease	and	costs	us	tens	ofthousands	of	dollars	is	morally	inexcusable. Ess	sums	up	the	situation:
The	Clinic	is	now	injecting	stem	cells	to	try	to	make	new	heart	vessels
grow. Wouldn’t	it	be	easier	to	stop	the	disease. It’s	appalling,	isn’t	it. It’s	just	so	grippingly	unbelievable	to	think	that	we’re	being	led	around
by	people	who	refuse	to	believe	the	obvious. Both	Esselstyn	and	McDougall	have	now	been	denied	reentry	into	the
establishment,	after	headline-making	success	at	healing	people	with	a
nutritional	approach. You	can	focus	on	the	money—according	to	John	and
Ess,	80%	of	St. Helena’s	and	65%	of	the	Cleveland	Clinic’s	respective
incomes	were	generated	by	traditional	heart	disease	treatments,	surgical
interventions—but	it’s	something	more	than	just	money. It	may	also	be	the
intellectual	threat	that	the	patient	should	be	in	control,	and	not	the	doctor;	that
something	as	simple	as	food	could	be	more	powerful	than	all	the	knowledge
of	pills	and	high-tech	procedures;	it	may	be	the	lack	of	credible	nutrition
education	in	medical	school;	it	may	be	the	influence	of	the	drug	industry. Whatever	it	is,	it	has	become	clear	that	the	medical	industry	in	this	country	is
not	protecting	our	health	as	it	should. As	McDougall	reaches	his	arms	out,
palms	up,	and	scrunches	his	shoulders	up,	he	simply	says,	“It’s	beyond
comprehension. ”18
Repeating	Histories
I
N
	1985,	when	I	was	on	sabbatical	in	Oxford,	England,	I	had	the	opportunity
to	study	the	history	of	diet	and	disease	at	some	of	the	great	medical	history
libraries	in	the	Western	world. I	made	use	of	the	famous	Bodlean	Library	in
Oxford	and	the	London	libraries	of	the	Royal	College	of	Surgeons	and	the
Imperial	Cancer	Research	Fund. In	the	quiet	recesses	of	these	marble-lined
sanctuaries,	I	was	thrilled	to	find	authors	who	wrote	eloquently	on	the	topic	of
diet	and	cancer,	among	other	diseases,	over	150	years	ago. One	such	author	was	George	Macilwain,	who	wrote	fourteen	books	on
medicine	and	health. Macilwain	was	born	and	raised	in	Northern	Ireland. He
later	moved	to	London	where	he	became	a	prominent	surgeon	in	the	early
1800s. He	was	to	become	a	member,	and	later,	an	honorary	fellow,	of	the
Royal	College	of	Surgeons. He	became	vegetarian	at	the	age	of	forty,	after
identifying	“grease,	fat	and	alcohol”	as	being	the	chief	causes	of	cancer. 1
Macilwain	also	popularized	the	theory	of	the	“constitutional	nature	of
disease,”	mostly	in	reference	to	the	origins	and	treatment	of	cancer. The	constitutional	nature	of	disease	concept	meant	that	disease	is	not	the
result	of	one	organ,	one	cell	or	one	reaction	gone	awry	or	the	result	of	one
external	cause	acting	independently. It	is	the	result	of
multiple	systems
throughout	the	body	breaking	down. Opposing	this	view	was	the	local	theory
of	disease,	which	said	that	disease	is	caused	by	a	single	external	agent	acting
at	a	specific	site	in	the	body. At	that	time,	a	fierce	fight	was	under	way
between	those	who	believed	in	diet	and	those	who
supported	surgery	and	the
emerging	use	of	drugs. The	“local	disease”	proponents	argued	that	disease
was	locally	caused	and	could	be	cut	out	or	locally	treated	with	isolated
chemicals. In	contrast,	those	who	favored	diet	and	lifestyle	believed	thatdisease	was	a	symptom	resulting	from	the	“constitutional”	characteristics	of
the	whole	body. I	was	impressed	that	these	old	books	contained	the	same	ideas	about	diet
and	disease	that	had	resurfaced	in	the	health	battles	of	the	1980s. As	I	learned
more	about	Macilwain,	I	came	to	realize	that	he	was	a	relative	of	mine. My
paternal	grandmother’s	maiden	name	was	Macilwain,	and	that	“branch”	of	the
family	had	lived	in	the	same	part	of	Northern	Ireland	that	George	Macilwain
had	come	from. Furthermore,	there	were


 is bui lt into the very structure and physiology
of th e human brain (see Brain  Function chart, Chapter 9). F ear also
eventuates into the fear of the emotional and physiological symptoms of
fear itse lf. Thes e can result in adaptive skills, but when out of control,
they can escalate to dread, terror, and paralyzing panic. Although fear adds safeguards th at are woven into all aspects of ordinary
life, its operational fluctuation s are accepted as normal. F ear as a
prevailing mode of behavior is u ncomfortable and a hindrance that limits
reality testing, resulting in a decrease in the level of consciousness. As a  predominant level of con sciousness at calibration level 100, fear
becomes a limitation and a h abitual, prevailing, subjective state of
expectancy, whi ch can then be projected onto almost any aspect of life. This results in hyperarousal of the brain’ s survival mechanisms, which
results in a high er alert level of  the dif fuse ‘reticular activating system’
that triggers release of stress hormones expressed as the
adrenaline/cortisone balance, along with other neurotransmitters. Fears
that are related to protective countermeasures support survival. Unrealistic fears, however, can become incapacitating. From an  evolutionary viewpoin t, it can be seen that human life starts
with the infant’ s already experiencing fear (being dropped or the loss of a
maternal figure). Fear continues on throughout life and ends with the fear
of death  itself, along with fear of the unknown. In normal lif e, fear is
assuaged by myriad defense maneuvers and compensations that make
life toler able or even pleasant, yet, lurking in the shadows are f ears that
are inexplicable, including those of accidental or catastrophic events. Research literatu re indicates that religious/spiritual alignment w ith faith
is capab le of reducing overall levels of fear. The spiritual ener gy shifts
brain dominanc e to a more benign system processing by whi ch stress
hormones are replaced by endo rphins and levels of serotonin a nd other
neurotransmitters. Pathological/Clinical Fear. The clin ical deg rees of fearfulness are expressed as anxiety d isorders,
including phobi as, PTSD, inhibitions, or excesses of comp ensatory
mechanisms, such as withdrawal, dependency, or substance a ddiction. W idespread use of tranquilizer s and alcohol attests to the problem of
uncomfortable and excessive anxiety, which also includes genetic and
other fac tors of both individual and group inheritance. In response to the
need, a variety of treatment modalities has arisen, including
deconditioning, individual and group counseling, and the  various
psychotherapies, including psychoanalysis. Morbid fear also underlies
other ps ychological dif ficulties, such as obsessive-compulsive d isorders,
hypochondriasis, and hysteria. T ranscending Fear. The processing out of negative  feelings is similar to that of recovery
from oth er negative attitudes and states. In this process, fears are allowed
to arise without resistance, and their emotional ener gy is surrendered as
it arises. A simp le technique is called “And then what?”In this process,
one start s with a fearfulness and then surrenders to a consequence if such
a fear should actually happen. For example:
“I’m afraid I’ll lose my job.”
 “And then what?”
 “Then I won’ t have any money.”
 “And then what?”
 “And then we’ll be thrown out of the house.”
 “And then what?”
 “And then we’ll become homeless.”
 “And then what?”
 “And th en we won’ t have any money for food and we could starve to
death.” “And then what?”
 “And then we’ll get sick and die,” and so on. As each  fear consequence is surrendered (it can be, for multitudes do
that very  thing),  the train of fears always terminates and ends up with the
fear of physical  death itself. In terestingly, the ‘near death’ experience
subsequently eliminates all fear of death (also experientially true in the
author ’ s own life). Almost all s ocial, psychological, and physical fears
are unco nsciously just elaboratio ns of the fear of death, from which they
all arise. It may take only a sho rt time, or it could take hours, days, or
even lon ger to go through the w hole list of horrors. Finally, wh en death
is accep ted and  surrendered to God, the core of the fears dro ps away. This final curative surrender obviously brings up one’ s contextualization
of D ivinity, and surrendering ph ysical life to God then brings up the last
stack of fears, which relate to  Destiny—fears of a punitive God and
anthropomorphic depictions and legends of Divinity. It is helpful to
remember that if God were no t All Merciful, we probably would not
even be alive today. Even pr imitive belief systems of punitive, jealous, vengeful, and angry
gods also provide resolutions by  which redemption and salvation can be
granted. W ithin rational and confrontable realms, these include
absolution by confession, penance, acceptance of a Savior, institution of
a ma jor change of behavior, prayer, entreaty, and basically surr endering
one’ s will to God. It is useful to re alize that all life, from moment to moment, is based on
faith by whatever name it may be called. Even the atheist clings to the
belief s ystem out of faith tha t the beliefs are authentic and valid. Research on the calibrated levels of consciousness verified the validity of
the world’ s major religions and spiritual belief systems ( T ruth vs.
Falsehood, 2005). Peace ca n be the consequence of surrender to the inevitabilitie s of life. The relig ious/spiritual skeptic ca n look within and observe that the inner
fundamental irreducible quality of life is the capacity of aw areness,
consciousness, a nd the substrate of subjectivity. W ithout consc iousness,
the i ndividual would not ‘know ’ or even ‘know’ if they ‘know’, so that
consciousness is a priori awareness of existence, irrespective of the
content of that e xistence. Thus, consciousness itself can be accepted asan obvi ous reality, without the elaboration of being Divine (as
recommended b y the Buddha). T o ‘be’ is one thing; to know that one ‘is’
obviously requires a more transcendent quality. All fear is a product of the ego as an evolutionary stage, conco mitant to
physicality. Nonsentient life continues on by means of design and
actualizing mechanisms that operate out of the predominant attractor
field, e.g., colonies of coral. But with the evolutionary awareness of
one’ s ex istence a rises a ‘me’ as separate from an animal class. Thus, fear
arises concomita nt with choice and the awareness of consequences. Fear
propagates in the individual by  resistance and recedes with ac ceptance
that can be facilitated by restructuring the fear so it is seen as an asset. Upon ex amination, aside from the content of fear, fear itself is feared
because it is an unpleasant physiological, emotional, experiential
reaction. This is the basis for President Roosevelt’ s famous quote, “W e
have not hing to fear but fear itse lf.” Therefore, in processing out fear, the
physical concomitance has to be accepted through nonresistance. By this
means, the sensations themselve s expire (queasy feeling in the stomach,
shaking muscles, perspiring, rapid pulse, etc.). Thus, fear can be reduced
to physicality itself. Clinically, fears can be transcended fairly easily in the hypnotic state. One the rapeutic modality is to t each the suf ferer self-hypnosis, which is
a r elatively simple technique th at can be readily learned in one session. Self-hypnosis is also a tool for past-life regression and recall. Sk epticism
remains until the actual past-life experience begins to rerun itself,
enabling the core issues to beco me apparent, thus bringing great relief. Fears can be con verted to rational predictions and calculations that result
in th e pr eservation of life without resort to the emotionality of f ear itself. Finally, there can be an addiction to the excitement of fear and the
concomitant imaginary melodrama. Consciousness r esearch reveals that the precise timing of physical death
is set at the very moment of birth—not the ‘how’, but the ‘when’. (Calibrates as ‘true’.) It is helpful to realize that the individual is linear
and thus limited, whereas the Self is nonlinear and unlimited. It is also
helpful to realize that actual, real death is not a possibility as life can
only shift from one dimension to another but cannot be extinguished. That wh ich is linear (form) is the receptacle of life but not its source, forlife and the Source of life are no nlinear and therefore not subject to time
or dimension. The elimination  of fear requir es subjugation of the imagination that
originated in childhood when dif ferentiation between reality and fantasy
was not yet developed. Emotionalized, fearful


 whole world would collapse. I was told it (the healing crisis) would only las t 3
days - and it did! Then I felt so good again, just as Dr. Jensen said I would. [During and since the crisis, there has been excessive
elimination of mucus. After nine months, my neck is still pain free without the use of drugs. After 5 years, she has no retur n of
pain. This case has not been cured, but there has been no return of p ain. This patient was taking 20 -40 aspirin per day, according to
her doctor’s prescription.] Patient, S.B., Female, High Triglycerides
The first time I took the tissue cleansing program, my laboratory blood test showed a triglyceride reading of 938 (norma l is 50 -200
mg’dL). In a week’s time, it dropped to 253. Nearly three years later, after a year of living under high -stress conditions, my
triglycerides shot up to 1403 mg/di. I went through the tissue cleansing again and the level dropped to 325. I realiz e there is more
work to do, but I am delighted with the rapid drop of triglycerides following the 7 -day programs. NOTE: The triglyceride count and how they were reduced in this patient in just one week’s tissue cleansing treatment. Other Cases
Male, Pros trate Trouble. Lost 12 pounds on his first 7 -day cleanse, prostrate problems cleared up, stiffness in hands disappeared. Can play musical instruments again. Female, Constipation. Did not have bowel movement for 12 -14 days, despite use of laxatives. After 7-day program, she stopped
using laxatives, felt great. Bowel activity improving rapidly. Female, Breast Lumps. One -and-one-half months after taking the tissue cleansing pro -gram, the breast lumps were gone. Also, lab
tests showed liver function and alkal ine phosphates were normal. Female, Uterine Condition. A Paps test reading of 4+ and diagnosis of uterine growths were made before the 7 -day cleansing. Three months after the program, a repeat Paps test and examination showed the condition was gone. The P aps test was negative,
and no sign of uterine growths could be found. Male, Psoriasis. This man had spent $7,000 on specialists, going to doctors all his life for psoriasis, before trying tissue cleansing. Arms and legs bleed periodically, and he has been  a heavy drinker of alcoholic beverages. He has not taken the full 7 -day cleanse
program, but has been using the bulk and Bentonite and colema board. Skin condition has improved considerably. Female, Memory and Vision Problems, 60 years of age. This elder ly vegetarian woman complained of poor memory and poor
vision. She took the 7 -day cleanse and was astonished at the improvement in both. Female, Uterine Fissure, 32 years old. Patient reported great pain for years from a uterine fissure, with no help from  doctors. She
took the 7 -day cleanse as a last resort, but stopped at 5 days. She reported, “The pain all disappeared. I can’t remember when I was
last free of pain. I had forgotten what is was like.”

Some comments from patients who have taken the tissue cleansing program. “I can’t imagine any better way to detoxify the body.” A.C.
“I think everyone should have the good fortune to go through this program so that they will know what really being alive feel s
like.” E.B.C. “A tremendous value to humanity.” M. S.
“A wonderful start for your recuperation.” E.N. “Very necessary for renewed health.” E.A. “Great!!! Lovely staff also.” P.M.
“After the week’s program I felt hopeful and excited about the potential for healing. I have learned so much.” A.M.
“I liked the program very much as I felt better as the days went by.” C.C. “A positive and realistic program.” O.S. “Very good, wished I had done it sooner, would recommend it to anyone.” J.E.W. “Reasonable solution to good health.” M.K.M. “This is imperative for n early everyone I know. Having studied a lot along this line, I feel it is as simplified as can be and still be
effective. I shall never forget this time in my life.” R.A.
“I feel more positive and hopeful. That I will learn what is missing in my diet and w ill follow through.” C.M. “After this program I feel energized! My body feels good, ready to go.” S.M. “I felt light and feel like exercising. I feel like a new person with hope in my heart.” M.P. “I feel light, optimistic, energetic. I’m looking forward t o continuing on this program.” L.D. “I feel wonderful! Lighter and more energized than ever! On the road to greater health.” W.J.R. “(Before the program) I felt very tired, morose (that’s not quite depressed) and a little caged in, because I didn’t know ho w to
properly handle the healthy aspects of life. (After the week’s program) I was more than pleased with the program. It’s excell ent!”
D.D.H. “Before the program, I felt tired; had problems walking; pain. After the program I had less swelling; walked bett er; less joint pain. This wonderful program is lifesaving. I met many wonderful people. Many thanks to everyone for support.” K.M. “Before the program I had a definite need to learn bowel management, cleansing of tissue, etc. I know I need to improve my he alth
or suffer consequences very rapidly. I felt very toxic; had memory loss and pain in the head. Pain in right side near ribs. T errible
broken veins in legs. Tired much of the time and would depend on coffee to stimulate. After the program I felt much be tter, There
is still room for improvement, but I feel very encouraged. The program is terrific. There should be more programs throughout the
States.” M.F.W. “I attended the program after reading the book. Thought the treatment might help with various sympt oms (sore breasts, fibrocistic),
water retention, tow energy, easy weight gain and some joint discomfort and neck kinks occasionally and occasional headaches. All of these symptoms affected my disposition and attitude. After the program I felt better! The breasts are softer, a bit less sore;
abdomen smaller; energy still low; water retention still evident; didn’t lose much weight.” H.F.
“I attended the program because I was so tired; had leg and hip problems (limped); no one knew how to help. Doctors said I  was
healthy, but I knew I was not. I knew this program was right for me. After the program, I know how to care for me. I am very
thankful for the privilege of attending. If I had not seen the filth expelled, I would never have believed it was in my body. I
am looking forward to a healing crisis. The program is marvellous. People think I am out of my mind. Nevertheless, I am happy!”
E.L.W. A 78 year -old man from Manitoba (Canada) phoned to ask if I would help him. I had previously helped some of his family
members. He had been bedridden two years with ulcerated legs, the ulcers oozing pus. He was scheduled to have his legs
amputated at the hips. I sent his daughter down with the equipment and supplements for the 7 -day cleanse, and he was faithful, and
redid it two weeks later. The result was excellent. The last I heard of him, he was jacking up his garage to move it so he could ha ve
a bigger organic garden. It only took two weeks to get him mobile, and he’s a happy man. British, Columbia Canada

Acid -forming Foods. Alkaline -forming Foods. Avoid entirely while on cleanse Consume freely. Alcohol All fresh fruits
Black Pepper All raw vegetables
Bread (wheat) All salad greens
Cake All sprouts
Canned and frozen food Apple cider vinegar
Chocolate Dates
Cigarettes Dr ied apricots
Coffee Dried figs
Complaining Appreciation
Cooked whole grains, except Millet Dulse
Distilled vinegar Fresh, raw juice
Eggs Fun
Foods cooked with oils Grapefruit
Meat, fish, birds, shellfish Nuts and seeds Honey*
Pasta Joy
Popcorn Melons
Processed cereals Millet*
Salt Molasses*
Fruits that have been glazed or sulfured Lima Beans*
Soda crackers Potatoes*
Soft drinks Raisins
Dairy (butter, cheese, ice cream, milk, etc.) Sugar
Tea (except herbal, caffeine -free tea)
Tofu and soy products
Wheat  products * These foods will slow down the cleansing process,
reduce the amount of plaque removed and
herefore should be limited. W hile on any of the phases, eat no meat, dairy products, salt, sugar or foods with added sugar in them. Get into the
habit of  reading labels; this will help you know what you’re actually consuming. Have no fried food or foods cooked in oils. Limit your oil intake to cold -pressed organic olive oil or flax seed oil. Honey, real maple syrup and date sugar sweeteners are
acceptable. Eat all


-
havior of men, ask  yourself, " Who   am I?" It is your answer to this ques -
tion that is the  cause  of your dislikes. If you  do not condemn self there  will be  no man in your world  to condemn
you. If you  are living  in the  consciousness of your ideal you  will see noth -
ing to condemn. "To the  pure all things are  pure." Now I would  like to spend  a little time making  as clear as I can what I
personally do when   I pray, what I do when I want to bring  about changes
in my world. You  will find  it interesting, and  you will find  that it works. No
one here can tell me  they cannot do it. It is so very simple  all can do it. We are what we  imagine  we are. This technique  is not difficult to follow, but you  must want to do it. You
cannot approach  it with the  attitude  of mind  "Oh well I'll try it." You  must
want to do it, because  the mainspring  of action is desire. Desire  is the  mainspring  of all action. Now  what do I want? I must define
my objective. For example,  suppose  I wanted  now to be elsewhere. This
very moment I really desire  to be elsewhere. I need  not go through the
door, I need  not sit down. I need  do nothing  but stand  just where  I am
and with my eyes closed,  assume  that I am actually standing  where  I de-
sire to be. Then I remain in this state  until it has the  feeling  of reality. Were I now  elsewhere  I could  not see the  world  as I now  see it from here. The world  changes in its relationship  to me  as I change  my position in
space. So I stand  right here, close  my eyes, and  imagine  I am seeing  what I
would  see were  I there. I remain in it long  enough to feel it to be  real. I
cannot touch the  walls of this room from here, but when you  close your
eyes and  become  still you  can imagine  and feel that  you touch it. You  can
stand  where  you are and imagine  you are putting  your hand  on that  wall. To prove  you really are, put it there  and slide it up and feel the  wood. You can  imagine  you are doing  it without getting  off your seat. You  can
More Free Books Law of Attraction Havendo it and  you will actually  feel it if you  become  still enough and intense
enough. I stand  where  I am and  I allow  the world  that I want to see and  to enter
physically to come before  me as though I were  there  now. In other  words,
I bring  elsewhere  here by assuming that I am there. Is that clear? I let it come  up, I do not make it come  up. I simply imagine
I am there  and then let it happen. If I want a  physical presence, I imagine  he is standing  here, and  I touch
him All through   the Bible I find  these  suggestions, "He  placed  his hands
upon them. He  touched  them." If you  want to comfort someone,  what is the  automatic  feeling? To put
your hand  on them, you  cannot resist it. You  meet a friend and the hand
goes out automatically, you  either  shake hands or put your hand  on his
shoulder. Suppose  you were now to meet a  friend  that you  have not seen for a  year
and he is a  friend  of whom you  are very fond. What would  you do? You
would  embrace  him, wouldn't you? Or  you would  put your hand  upon him. In your imagination bring  him close  enough to put your hand  upon him
and feel him to be  solidly real. Restrict the  action to just that. You  will
be amazed  at what happens. From then on things begin to move. Your di -
mensionally greater  self will inspire, in all, the  ideas and  actions neces -
sary to bring  you into physical contact. It works that way. Every day I put myself into the  drowsy state; it is a  very easy thing  to do. But habit is a strange thing in man's world. It is not law,  but habit acts as
though it were  the most compelling  law in the  world. We  are creatures of
habit. If you  create  an interval every day into which you  put yourself into the
drowsy state, say   at 3 o'clock  in the  afternoon, do you  know  at that mo -
ment every day you  will feel drowsy. You  try it for one  week and see if I
am not right. You sit down for the  purpose  of creating  a state akin to sleep, as though
you were sleepy, but do not push the  drowsiness too far, just far  enough
to relax and  leave  you in control of the  direction of your thoughts. You  try
it for one  week, and  every day at that hour, no matter  what you  are do-
ing, you  will hardly be  able to keep  your eyes open. If you  know  the hour
when you  will be  free you  can create  it. I would  not suggest that you  do it
lightly, because  you will feel very, very  sleepy and  you may not want to. More Free Books Law of Attraction HavenI have  another  way of praying. In this case  I always sit down and  I
find the most comfortable  arm chair imaginable,  or I lie  flat on my back
and relax completely. Make yourself comfortable. You must not be  in any
position where  the body is distressed. Always put yourself into a  position
where  you have the greatest ease. That is the  first stage. To know  what you  want is the  start of prayer. Secondly you  construct in
your mind's eye one  single  little event which implies that you  have real-
ized your desire. I always let my   mind  roam on many things that could
follow  the answered  prayer  and I single  out one  that is most likely to fol -
low the fulfillment of my desire. One simple  little thing like the shaking  of
a hand, embracing  a person, the  receiving  of a letter, the  writing  of a
check, or whatever  would  imply the  fulfillment of your desire. After you have decided  on the  action which implies that your desire  has
been realized, then  sit in your nice comfortable  chair or lie  flat on your
back, close  your eyes for the  simple reason it helps to induce this state
that borders on sleep. The minute  you feel this lovely drowsy state,  or the  feeling  of gathered
togetherness, wherein you  feel I could  move  if I wanted  to, but I do not
want to, I could  open my eyes if I wanted  to, but I do not want to. When
you get that feeling  you can be  quite sure that you are in the  perfect
state to pray  successfully. In this feeling  it is easy to touch anything  in this world. You  take the  sim-
ple little restricted  action which implies fulfillment of your prayer and you
feel it or you  enact it. Whatever  it is, you  enter  into the  action as though
you were an actor in the  part. You  do not sit back and  visualize yourself
doing  it. You  do it. With the  body immobilized  you imagine  that the  greater  you inside the
physical body is coming  out of it and  that you  are actually performing
the proposed  action. If you  are going  to walk, you  imagine  that you are
walking. Do not see yourself walk, FEEL that   you are walking. If you  are going  to climb stairs, FEEL that you  are climbing  the stairs. Do
not visualize yourself doing  it, feel yourself doing  it. If you  are going  to
shake a  man's hand, do not  visualize yourself shaking  his hand, imagine
your friend  is standing  before  you and shake his hand. But leave  your
physical hands immobilized  and imagine  that your greater  hand, which is
your imaginary hand, is actually shaking  his hand. All you  need do is to imagine  that you  are doing  it. You  are stretched  out
in time, and what you  are doing, which seems to be  a controlled  day
dream, is an actual act in the greater  dimension of your being. You are
actually encountering  an event fourth dimensionally before  you encounter
More Free Books Law of Attraction Havenit here  in the  three  dimensions of space, and  you do not have  to raise a
finger  to bring  that state  to pass. My third  way of praying  is simply