 prevent it in from recurring?”
Five-Phase Theory  aords a particularly comprehensive, complex,
yet manageable schema for self-understanding. It is an enduring
conceptual system, as worthw hile to us today in America, modied
and developed to conform to our culture, as it was in early China. It is a tool to aid us in the observation of what is otherwise too
hidden, too blurred, or too beyond reach: the inner, the social, and
the transcendental. As a microscope brings the invisible world into
view, this thinking is a lens through which we can behold the
workings of our internal process. As a pair of reading glasses
claries what is in front of our noses, these ve patterns of
movement bring into focus our relationships—our way of
interacting with the world. As a telescope magnies the
constellations, this paradigm helps us grasp the vast scheme of the
universe, aidin g us in the divination of our certain place between
heaven and earth. FIVE PHASES DISTINGUISH  FIVE TYPES OF  PEOPLE
Our rendering of Five-Phase Theory  postulates that we have styles of
being in the world, inclinations, and gifts akin to the ve seasons
and powers. We are characterized by a hidden and ineable
organizing force through which all of our experience is incorporated
and expressed. Within each of us there is a particular Phase  around  which  the
others spin, the source from which our deepest impulses issue forth. This Phase  is our type, the primal ontological matrix that initiates
and governs the forming of our unique existence. We can distinguish
ve types—each of which possesses an inner landscape as distinct as
the desert is from the jungle, as dierent as the pale dry leaves of
autumn are from the aming red dahlias of summer.By learning how we are “put together”—how our soma and
psyche are organized—our nature is revealed. When we know
ourselves, we can behave accordingly. Self-recognition is a
prerequisite for self-mastery. By applying the language of Five-Phase
Theory, we can wrest le with the existential issues of identity (Who
am I—how am I put together? ), of purpose (What am I here to do? ),
and of destiny (Who will I become, and how can I make the best of
it?). Five-Phase  analysis can inform us about our virtues and frailties,
helping us to be wiser in our choices about what to pursue and what
to avoid. Unearthing the archetypal roots of our character provides
insight into our aptitudes, relationships, desires, and dreams as well
as our health ailments, emotional xations, mental doubts, and
spiritual dilemmas. Although Five-Phase Theory  is old, the idea of Five-Phase  “types” is
our eort at grafting a Western psychospiritual branch  onto the
trunk of traditional Chinese medical thought. By fusing Chinese
traditional meanings with Western cultural metaphors, we are
expanding the ancient Five-Phase  constructs into a
phenomenological 1 model  that unies physic al, emotional, and
mythical realm s of human experience and behavior. 2 We oer this
version of Five-Phase  thinking as our attempt at bridging Eastern and
Western ideas about medicine and human process. INDIVIDUAL  PSYCHOLOGY  IN CHINESE  MEDICINE
Psychology as we know it has not existed in classical Chinese
medical thinking and remains of little importance in contemporary
Chinese culture. Rather, Confucianism, with its emphatic focus on
the social order, has dominated Chinese medical philosophy, ethics,
and practice. In China today, individual development and welfare
remain second ary to the good of society as a whole. Within this
context, the psychology of individual personality has not maturedbeyond the somatic-psychic correspondences articulated during the
Han dynasty (200 B.C.–A.D. 200). This cultural history has translated into medical values: a healthy
person is dened as a productive person, suciently adjusted so as
not to threaten  the status quo. A sound mind is assumed  to be the
natural outcom e of a t body and a correct relationship with family
and society. This is the distance that individual psychology travels. The logic is that if people are in harmony with others in their family
and society, they are presumed to be happy within themselves. The
biological striving for self-determination is molded within a
relatively rigid and static social model of a contented individual
who exists to serve the family, the clan, and the state. 4
In the West this set of assumptions is reversed. Individualism and
personal development are elevated and rewarded as primary values. Within the social order, the common good is expected  to be the
natural outcom e of individual freedom and fulllment. The logic is
that if people are satised with themselves, they will be productive
and cooperative members of society. In this context, the psychology
of personality assumes great signicance. We strive vigorously
toward self-development, always testing the constraints imposed by
the need for social stability. Society in our culture is supposed to
serve the individual. Even though in China’s history there has been greater concern
with social role than with the issues of inner life and self-identity,
generally Chinese philosophy claims that the basis for human
evolution, freedom, and strength derives from harmony with nature,
being familiar with and knowledgeable about the life process. Because Chinese medicine conceptually denies the division between
soma and psyche, arming the unity of body and mind, this lays
the groundwor k for us to use the thinking of Chinese medicine in
ways the Chinese themselves have not pursued. FIVE-PHASE  THEORY FOR  SELF-UNDERSTANDINGThe Five Phases  are not “things,” but rather descriptions of primal
forces within a universe of larger and smaller, contracting and
expanding, interacting and cogenerating systems. This relational
continuum is bounded at one end by more dense and tangible forms
(Yin) and at the other by less tangible, more amorphous and diuse
forms (Yang). These ve forces trace process—from its inception
through the Phases : consolidation  and potentiation belongs to Water,
expansion and initiation to Wood, compl etion and fulllment to Fire,
contraction and release to Metal, and stability and poise to Earth. The cosmos embodies all the Phases, as does each human  being and
process. Every individual swirls like a planet, enveloping a hidden
core and displaying a surface terrain, represented by the poles of
Water  and Fire, Kidney  and Heart. Rotational movement occurs
within the context of opposition between the centripetal
(contractive) and centrifugal  (expansive) forces of Metal  and Wood,
Lung and Liver. The axis of revolution and the center of gravity and
mass is represented by Earth, the Spleen, holdin g all other forces in
harmonic tension. This energetic model describes interaction, how the life force
pulsates, inspiring and expiring, generating and degenerating,
charging and discharging. Just as the magnetic needle of a compass
always represents north and south, so Water  always  repres ents the
force that stores, accumulates, and generates charge, that restores
after release; and Fire always symbolizes the end point of expansion,
consummation. Lines of correspondence between the energies of the
Five Phases  and individual structure and process establish “character
types.” 5
Carl Jung established “archetypes” to describe recurring themes of
universal signicance, synth esizing the insights of psychoanalytic
thought and Eastern mysticism. Following Jung’s exam ple, we’ve
named ve archetypes to represent the anthropomorphic qualities of
each Phase, joining the insights of Western psychology with Chinese
correspondence thinking. 6 One Phase  predominates, shaping and
dening us as well as creatin g the most meaningful context for our
evolution to unfold. The existential issues and questions central toour life are embodied in the symbolic archetypal gures  associated
with each Phase. To say a person leads his or her life as a Pioneer, Philosopher,
Peacemaker, Alchemist, or Wizard  is to evoke an image of the most
arming context within which an individual achieves self-
expression. For example, the Pioneer  personies Wood, striking into
the wilderness with a bold, adventurous spirit to break new ground,
face challenges, overcome diculty, and conquer the unknown.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        During sleep, the anabolic or regenerative
phase is at its maximum. The time of awakening is the beginning of
the catabolic phase, when energy is liberated for the purpose of
doing work. Symptoms that appear and disappear regularly during
dierent times  of the day correspond directly to this ebb and ow of
Qi. Symptoms of excess  appear during peak hours, those of deciency
during the ebb tides of Qi. Symptoms of Kidney deciency  often
manifest between ve and seven A. M. This accounts


 for a normal, healthy person. This would also be better
for the teeth, and make cereal substances much easier to digest and more thoroughly c onvertible into energy. Under
the present dietetic regime, in which cereals are regarded as
the staff of life, it is safe to say that more than fifty per cent. of all stomach disorders are caused by undigested cereal
starch. VEGETABLES. THE word "vegetable," in its br oadest sense, is used to
describe everything of an herbaceous character,—everything
in plant life, not merely food products. When we consider
only that portion which is used to support animal life, its
meaning becomes much narrowed. When we consider that
portion used as food by man, it is more narrowed still. But
when we come to consider that which is or can be used in an
uncooked state, it becomes more limited still. Some very high authorities claim that vegetables are
wholly unnecessary in the sustenance of the human body, but
experience has led us to the conclusion that those containing
much chlorophyll, such as lettu ce, cabbage, celery, spinach,
parsley, onions, watercress, dandelion, etc., are very
necessary and valuable articles of food, and, many vegetables
that can be taken in an uncooked form are found to be very
rich in the organic salts so essential to the maintenance of
health. In the selection of foods, one of the safest rules to be
governed by is that all articles th at can be used in their natural
condition, as they are handed to us by Mother Nature, if they
do not offend the sense of taste and smell, are good food, and,
on the contrary, all articles that have to be ground, mixed,
fixed, cooked, greased, mushed and mussed up, are not only
unnecessary, but are not good foods. Aside from the fact that the adoption of uncooked foods
will produce the highest form of physical, mental and moral
health, its next most important office is to do away with the
enormous labor and complications in the preparation of
foods. BREAD—FERMENTATION. IN considering the adoption of uncooked foods in the
household, bread becomes the most serious problem with
which the housewife has to deal. It has become one of the
most important articles of food, and is deserving of the most
serious consideration here, because of the fact that in the
process of making, fermentation, one of the most deleterious
processes known in the culinary art, is introduced. The evils which follow the cooking or superheating of all
other articles of food cease with their cooking, which consist
principally in lessening their food value. But bread, the so-
called staff of life, is not only subjected to the devitalizing
process of baking, but is infected with a germ that converts a
large amount of the nutritive value of the grain into carbon
dioxide poison. The first step in nature's process of disintegration—that
is, the changing of matter back into its original elements, is
fermentation. When foods ferment in the stomach, it is
because too much has been eaten, or that combinations have
been put together, the chemical properties of which act with
violence, one upon the other. The stomach being unable to
dispose of the burden, nature, in her kindness, aids in its
disposition by an attempt at disintegration by fermentation or
decay. From the standpoint of him who knows the Laws that
govern Health, it is indeed amazing to contemplate the means
men and women have employed  to harm themselves—to
shorten their lives—to change their mental condition from
happiness to unhappiness. One of the quickest known methods for the
accomplishment of these ends is the use of fermented foods. As an instrument for making disease, indigestion, irritation of
the mucous membranes, nervousness, and troubles of all sorts
in all the intestinal machinery, it is the most effective and
successful thing ever employed. People seem not to be content with subjecting their foods
to a powerful heat and robbing them of their original
elements—devitalizing them, changing their life-giving
carbon into carbonic acid gas—changing the starch into
dextrine, etc. But to make sure they are thoroughly unfit for
use introduce yeast germs into dough and allow it to stand
over night in a nice, warm, comfortable place, so as to be
certain that the few germs will multiply themselves into
millions and billions more. We do not wish to spoil the reader's appetite for
fermented bread; but since we are discussing the subject, let
us tell the truth about it. Bread rises when infected with the
yeast germ, because millions of these little worms have been
born and have died, and from their dead and decaying bodies
there arises a gas just as it does from the dead body of a hog,
or any other animal. This gas being confined in the dough,
expands, and the whole mass rises. It is at this particular point that it becomes fit for baking—fit for human food. Think of
it. It is at this point that it is supposed to be the proper
material out of which to make the best quality of flesh and
blood. It looks incredible, i ndeed, that such a process has
found favor all these years among a sane, sensible and
civilized people. In reference to fermentation, Dr. E. P. Miller, an eminent
authority on the subject, writes: "Fermentation passes through
three different stages or processes. In the first one, yeast
fermentation converts starch and sugar into yeast germs, and
during the process carbon dioxide poison and alcohol are
developed. "In the second, acetic fermentation changes the alcohol
and other substances containing it  into acetic acid or vinegar. "The third stage is putrefaction, by which the
decomposition of food substances containing nitrogen, such
as albumen, gluten, casein, etc., takes place by being
converted into dead and putrid matter. Digestion is not
fermentation and the digestive fluids are not ferments, as has
long been supposed. Digestion is a physiological process, and
hence should not be considered as any part of the normal
digestive acts. "Fermentation does not exist in any portion of the
alimentary canal under healthy conditions. The difference
between digestion and fermenta tion is the difference between
taking nutritive material, foods, and converting them into
living tissue, as takes place under the true digestive process,
or taking these nutritive materials, as is done by the yeast
germ, and starting them on the way to destruction,
putrefaction and death. "One is a process by which nutritive material is used for
the support and maintenance of life. The other takes nutritious
material and converts it into death—starts it on the way to
corruption. The one is health-g iving and life-maintaining, the
other is disease-producing and death-dealing. " The process of fermenting bread is exactly the same as
that which is carried on in the vat for making beer, or through
which the grain passes in making whiskey and through which
fruit passes in making brandies and wines. It creates in the
human organism the same set of conditions that is created in
the production of nearly all intoxicating beverages; therefore,
what seems to be the natural appetite for intoxicants is a false
cry of perverted nature first created and set in motion by what
we are pleased to call the staff of life— fermented bread. The temperance people would do well to go into their
laboratories and study causes instead of spending so much
nervo-mental force in dealing with effects. They would be
entitled to the profoundest respect of the thinking world if
they would solve the question of why people desire
intoxicants, instead of trying to close a few rum-shops by
calling on the police. No man or woman who will live for six months on pure,
clean, uncooked foods can possibly keep alive an appetite for
stimulants or narcotics. From this rule there is absolutely no
variance. There can be no room in the human body, a body made of nature's unchanged foods, for such foreign elements
as tobacco and rum. Note:—Fermented bread has come into  such general use and occupies
such an important position in modern cookery that we feel justified in
digressing in this one instance and gi ving a recipe for a pure, unfermented
wheat bread. See recipes. CONDIMENTS. THE use of condiments must have originated in the desire to
supply something that was missing in the taste of cooked
foods, and it is undoubtedly true that in the process of
cooking the nature of many food products becomes so
changed that they taste flat a nd insipid. For instance, a sweet
turnip is tasty and liked by many  in its raw state, but when it
is cooked it seems to need salt or something to give it flavor
and life. In boiling or cooking in heated water the mineral
elements are dissolved and lost in the water which is thrown
away, and so we try to restore to them that which we have
destroyed. But our 'efforts are vain. No condiment has ever
been devised which would restore a lost flavor or the
elements that have been destroyed. In the use of elementary foods all of this is avoided, and
the demand or desire for condiments is entirely overcome.


	of	the	former	self	is	stunned	by	the	massive	revelation	and	the
magnificence	of	the	condition. Everything	is	brilliantly	alive,	and	all	is
One	and	startlingly,	massively	divine. There	is,	however,	also	an	infinite
stillness	and	peace,	a	profound	sense	of	having	at	last	returned	to	one’s
real	home. No	fear	is	possible. What	one	really	is,	is	beyond	all	form	and
always	was	beyond	all	time	and	space. These	realities	are	self-evident. All
thoughts,	ideas,	and	mentations	stop,	and	the	stillness	is	everywhere
present,	all-pervading. The	Self	is	realized	to	be	now	everywhere	instead	of	localized. All
human	activities	and	attitudes	have	ceased. There	is	no	desire	for	anything. All	is	known	and	equally	present	so	there	is	nothing	left	to	know	or	know
about. All	questions	are	answered	so	there	are	none	to	ask. There	is
nothing	to	think	about	nor	would	there	be	a	purpose	to	thinking. All
feeling	disappears	and	is	replaced	by	absolute	peace.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Most	spiritual	error	contains	a	grain	of	the	truth	that	then	gets	lost
in	misunderstanding	or	manipulated	distortions. “Kill	a	Commie	for
Christ,”	or,	“Kill	an	infidel	for	Allah”	is	very	far	from	spiritual	truth,	but,
generically,	this	type	of	statement	is	accepted	over	and	over	by	millions	of
people	through	endless	generations. Sentimentality	and	emotionalism	are	superimposed	on	fallacious
beliefs,	which	give	them	added	attraction	and	dominance	in	people’s
thinking. Religious	absurdities	gain	momentum	merely	because	they	are
‘religious’. As	an	example,	in	the	year	1212,	a	European	boy	had	a	vision
of	being	called	to	lead	a	children’s	crusade	to	free	the	Holy	Land	from	the
Islamic	infidels. (Why	God	would	be	interested	in	who	governs	what	realestate	on	the	planet	has	never	been	answered. ) The	popular	appeal	of	the
admixture	of	an	‘innocent	child’	with	a	‘religious	vision’	plus	the	heroics
of	‘saving	the	Holy	Land’	resulted	in	a	wave	of	enthusiasm. The	children’s
crusade	was	horrific. They	died	by	the	thousands	from	exposure,
exhaustion,	disease,	malnutrition,	and	other	disasters. Of	the	few	thousand
remaining,	none	actually	reached	the	Holy	Land,	and	all	were	finally
captured	and	sold	into	slavery. The	entire	disaster	was	based	on	belief,
faith,	and	religiosity. However,	as	a	disaster,	it	was	miniscule	in	the	history
of	humanity	in	which	whole	continents,	populations,	civilizations,	and
major	portions	of	human	life	were	wiped	out	by	fallacious	religious	fervor. Thus,	faith	and	belief	are	necessary	to	start	a	journey,	but	verifiable
knowledge	is	necessary	to	complete	it. Without	a	compass	or	sextant,	the
average	sailor	on	the	seas	ends	up	at	the	bottom. As	the	Buddha	said,	“Few	are	they	who	endeavor	to	make	the	journey,
and	fewer	and	rarer	still	are	those	who	succeed. ”	(Krishna	said	the	same
thing	in	the
Bhagavad-Gita. ) The	concern	expressed	here	is	for	the	success
and	welfare	of	all	mankind	whose	history,	until	very	recently,	has	been
quite	tragic. Q:	You	speak	often	of	mankind	as	though	it	was	your	concern	or	identity. Why	is	that. A:	To	own	oneself	completely	is	to	own	all	humanity. The	Self	is	the	same	Self	in	all,	and	society	represents	the	collective
ego. To	look	at	all	mankind	in	its	totality	throughout	history	takes	us
through	the	Scale	of	Consciousness. When	we	look	at	man,	it	brings	on
grief,	sadness,	hopelessness,	depression,	guilt,	remorse,	or	regret. We	see
man	as	being	miserable,	evil,	hopeless,	tragic,	and	frightening. We	feel
anger	at	what	has	transpired	in	the	past. In	Courage,we	see	that	change	for	the	better	is	feasible. We	stop
blaming,	hating,	and	fearing	and	lift	ourselves	out	of	victimhood,
weakness,	and	apathy	and	strive	to	make	the	world	better. We	give	up	self-
blame	and	self-pity	and	affirm	the	power	within	us. To	reach	Truth,	we
have	to	accept	that	mankind	has	been	much	in	error	and	that	the	reason
was	ignorance. Through	understanding,	we	can	learn	to	become
compassionate	and	seek	to	recontextualize	our	relationship	to	the	whole. We	can	look	back	and	see	that	humanity	was	enslaved	and	brutalized
by	the	ignorance	that	prevailed	at	a	consciousness	level	that	calibrated	at
only	190	for	so	many	centuries. However,	at	its	present	207,	the	future	of
mankind	promises	to	be	very	unlike	the	past. Each	of	us	can	progress	in
our	own	level	of	consciousness	to	that	which	supports	life	and	love. Thatis	really	all	that	was	asked	of	us	by	all	the	great	spiritual	leaders	and	saints
of	the	past. Even	Freud	said	that	man’s	destiny	was	to	be	able	to	work	and	to	love. Carl	Jung	then	added,	“and	to	own	the	spiritual	truth	of	one’s	reality. ”
					Because	of	the	limitations	of	perception,	mankind	does	not	see	that	the
Dark	Ages	did	not	even	end	until	1986,	when	the	consciousness	level	of
mankind,	for	the	first	time	in	history,	crossed	over	from	negativity	and
nonintegrity	to	go	above	the	critical	level	denoted	by	the	calibration	level
of	200	into	Integrity,	Honesty,	and	Truth. Q:	Religion	and	spirituality,	then,	did	not	have	a	major	impact	on
society. A:	Man’s	problem	isn’t	that	he	has	not	heard	of	spiritual	truth,	but	that	he
does	not	understand	it. That	is	the	purpose	of	clarification	and	explanation. It	takes	a	whole	volume	of	words	to	explain	that	which	is	wordless. The	value	of	a	numerically	calibrated	map	of	consciousness	with
associated	descriptive	terms	is	that	it	makes	what	might	have	sounded	like
philosophical	or	sociological	generalities	verifiably	concrete. Anybody	can
understand	simple	numbers,	but	few	people,	despite	ostensible	piety,
understand	even	the	simplest	things,	such	as	the	difference	between
positive	and	negative,	‘right’	and	‘wrong’,	or	constructive	versus
destructive. Nonintegrity	is	so	interwoven	in	almost	every	aspect	of	society	that	it
has	become	invisible	to	the	average	person. The	wolf	is	hidden	under	the
sheep’s	clothing	of	patriotism,	righteousness,	and	beliefs	that	“It’s	just
business”;	“The	end	justifies	the	means”;	“Society	deserves	revenge”;
“People	are	best	controlled	by	threat	and	fear”;	“The	war	against	drugs”;
“Greed	is	okay	in	business”;	“Lying	is	okay	by	government	or	business”;
“Pride	is	good”;	“Materialism	and	gain	justify	all	behaviors”;	“It’s	okay	to
distort	or	hide	the	truth	if	you	can	get	a	conviction”;	“Any	deceit	is	okay	to
get	elected”;	“Anything	is	okay	to	print	as	long	as	it


 to me, one of the other women in the r oom said to
the woman whom I’d been judging so ﬁer cely, “I hear d your
father is being let out of prison. Is that true?”
As I listened, I hear d her story unfold. Although I don’t
remember all the speciﬁcs, I do r emember that this woman
had been held captive by her own father thr oughout much
of her childhood in the basement of their home. She had
eventually been r escued, and her father had gone to jail for
many years. Hearing of this woman’s suﬀering, I r ealized
why she spok e the way she did. She literally had no model
of a healthy adult persona gr owing up; she didn’t even know
how to speak in a natural way and was doing her best to
piece together what she consider ed a nor mal personality. The same mannerisms that had ar oused in me such
judgment ﬁve minutes earlier now ar oused in me deep
admiration and compassion. She had not changed, but I
had. In praying, I had called forth the light. The Illuminator
enter ed into the world of darkness and deliver ed me fr om
my shadow self, my judgmental self, by giving me the piece
of infor mation that would r eplace my thoughts of fear with
thoughts of love.And wher e, in this lifetime, had I gotten my tendency to
judge so harshly to begin with? F rom a metaphysical
perspective, I was not bor n with it. W e are not bor n in
original sin, or er ror, but in fundamental and primal
innocence. I seem to have a very powerful birth memory. I can’t know
of course whether it’s actually true, but I’ve had it for as
long as I can r emember. I even r emember seeing the light
ﬁxtur e that hangs over operating tables, which adds to my
feeling that this might be true. A ccording to the memory, I
came into this world with an inﬁnite amount of love to give,
beyond anything I’ve allowed myself to feel since. But this was in 1952, when doctors still thought they wer e
supposed to slap newbor n babies to get them to br eathe. So
just as I felt this e xtraor dinary love beaming out of me to all
living things, in the very ne xt moment I felt myself slapped. The doctor, whom I alr eady loved, had hit me. I r emember
being absolutely and totally confused, hurt, and
traumatized. Why would he do that? I just could not believe
that this had happened. And then my mind went blank. I
descended into whatever I descended into, and that was
that. That memory, or whatever it is, speaks to the question of
whether we ar e bor n with the shadow. The answer is no, we
are bor n in perfect love. But whoever we ar e and whatever
we have been thr ough, something or someone—of ten with
the best of intentions—casts us into the r ealm of shadow,
and the task of the r est of our lives will be to e xit the
darkness and r eturn to light. From that one moment as a newbor n—that one traumatic
split fr om love that r eenacted within me the separation of all
humanity fr om the love at our cor e—I would be for ever
tempted to lose sight of love. Having been denied love,
even for a moment, I am now tempted to deny love to
others. And the purpose of my life, as it is the purpose of allour lives, is to r emember the love within me by
remembering its pr esence in everyone else. The woman at my friend’s house, admirable though she
was, tempted me at ﬁrst to judgment. But I ask ed for help,
and I was given it. As soon as I was willing to see the light in
her, my own light r eturned. And the shadow was gone. WHERE THERE’S NO L OVE, EXPECT FEAR
Any thought not ﬁlled with love is an invitation for the
shadow to enter. We are led to believe in the myth of
neutrality : that we don’t r eally need to love as long as we
don’t actively do har m. But every thought either heals or
harms. The inﬁnitely cr eative power of thought guarantees
that whatever we choose to think will r esult in an eﬀect. If I
do not choose to love—if I choose to withhold my love at all
—then in that moment ther e is cr eated a psychic void. And
fear will rush in to ﬁll the space. This applies to my thoughts about others and to my
thoughts about myself. Having focused on aspects of
someone else’s shadow, I cannot but enter my own: the
angry one, the contr olling one, the needy one, the dishonest
one, the manipulative one, and so forth. Once I enter the
darkness of blame and judgment, I’m blinded to my own
light and cannot ﬁnd my better self. Or having for gotten the essential truth of my own being—
not appr eciating myself by appr eciating the divine light that
dwells within me—I fall easily into the trap of self -
destructive behavior. I engage in whatever for m of self -
sabotage will mak e others for get, as I have for gotten, who I
really am. Whether we ar e attacking others or attacking
ourselves, the shadow pr ovides the temptation to thoughts
of destruction and insanity. The mind in its natural state is in constant communion
with the spirit of love. But the shadow, lik e love, has itsambassadors within us—thoughts that lur e us constantly to
perceive in a loveless way. “He said he would hir e me and
he didn’t; he is such a bastar d.” “Her politics disgust me; I
can’t stand her.” “Eat the whole cak e; it doesn’t matter
what the doctor said.” “It doesn’t matter if you k eep that
money; they will never know.” The world is dominated by
thoughts of fear, and we ar e constantly fortiﬁed in our
shadow beliefs. In the absence of prayer or meditation—an e xperience of
shared love between Cr eator and the cr eated—we ar e easily
tempted to per ceive without love, thus entering the shadow
zone within ourselves. Whether we ar e projecting guilt onto
others, actually har ming another, or engaging in addictive
or self -hating behavior that hurts primarily ourselves, the
shadow e xerts an ugly inﬂuence. Yet why should we be surprised? Most of us wak e up in the
morning and, in eﬀect, sur render our minds to darkness. The ﬁrst thing we do is tur n on the computer, r ead the
newspaper, or tur n on radio or television news. W e
download thought for ms of fear fr om literally all over the
world, allowing our minds, at a time when they ar e most
open to new impr essions, to be inﬂuenced by the fear -based
thinking that dominates our cultur e. Of course  we r espond
from shadow, for all we’ve look ed at is shadow! Of course
we feel depr essed, unhappy, out of sorts, and cynical. The
world is dominated by fear -based thinking, and on the
mortal plane fear speaks ﬁrst and fear speaks loudest. There’s no darkness to analyze her e, so much as light we
need to tur n on! In or der to avoid the clutches of the
shadow, we must constantly r each for the light. The voice of love is called in both Judaism and Christianity
the “still, small voice” for God. That is the voice of the
Illuminator, and even ﬁve minutes of serious meditation in
the mor ning can guarantee that it will guide our thinking
throughout the day. How much better this world would be if
more of us would cultivate the sacr ed in our daily lives. Ourbusyness is of ten our enemy, making it har d for us to slow
down long enough to br eathe in the ethers of the spiritual
planes. Just as we sometimes sit in fr ont of our computers
while a ﬁle is downloading, knowing ther e’s nothing we can
do to rush the pr ocess, so ther e is no way to simply give a
quick nod to love as we rush out the door in the mor ning
and e xpect the r ealms of darkness and fear to not invade
our day. In slowing down, we’r e mor e likely to cultivate quiet. Our
moder n lifestyle is too of ten pr ey to shadow thoughts for no
other r eason than that it’s too noisy. Too much television,
too much computer, too much outer stimulation diminishes
the light that is found only in r eﬂective and contemplative
thought. Silence is an attitudinal muscle we build up, giving
us the capacity to mor e easily transfor m the ener gies
conjur ed up by


ion,whatyourbodydoesn’tneedorcannotuse
iseliminatedthroughthelargeintestinesintheformofsolidwastes. Eliminationaidsyourhealingsystembyriddingyourbodyofunwantedtoxinsandwasteproducts. YourRespiratorySystem
Yourrespiratorysystemconsistsofthenose,mouth,sinuses,middleear,throat,tonsils,trachea,larynx,bronchi,bronchioles,alveoli,andlungs. Becauseoftheirroleinbreathing,theribsanddiaphragmareconsid
eredancillarystructuresoftherespiratorysystem. Thehealthofeachof
thesestructuresaffectsthehealthofyourentirerespiratorysystemand,ultimately,yourentirebody. Yourrespiratorysystemdirectstheflowof
airinandoutofyourbodythroughthesevariousstructures. Therespiratorysystemisresponsiblefordeliveringoxygento
yourblood,whichisthenpumpedtoeverycellandtissueinyourbody. Withoutoxygen,yourcellsandtissuescannotlive. Yourres
68 YourExtraordinaryHealingSystem
piratorysystemisalsoresponsibleforriddingyourbodyofcarbondioxide,atoxicwasteproductofnormalcellularmetabolism. Therespiratorysystemisconnectedtomanyothersystems,includingyournervous,circulatory,lymphatic,anddigestivesys
tems. Whenthebodyhasanoxygendeficit,suchaswhenaperson
isinshock,hasafever,orhassustainedaseveretrauma,illness,orinjury,orwhenstressissignificant,ratesofbreathingtendtoautomaticallyincreasetobringmoreoxygenintothebody. Thisisjust
oneexampleofacriticalcooperativeeffortbetweenyourrespirato
rysystemandyourhealingsystem. YourCirculatorySystem
Thecirculatorysystemconsistsofyourheartandbloodvessels,
theblood,andallthevariousconstituentsinyourblood,including
yourredbloodcells. Inyourheart,thecoronaryarteriesarespecialarteriesthatbringthebloodsupplybacktotheheartitself. Ifthesearteriesbecomeclogged,aheartattackcanoccur. Theirhealthiscriticaltothehealthofyourheart,uponwhosehealthyourhealingsystemandentirebodydepend. Thecirculatorysystemhasmanyvitalfunctions. Itisresponsi
blefor
oPumpinganddistributingblood,whichcontainsoxygenandothervitalnutrientsandsubstances,toeverycellandtissueinyourbody. Thesenutrientsandsubstancesincludehormones,antibod
ies,enzymes,neurotransmitters,vitamins,minerals,andtraceele
mentsthatarevitaltothefunctioningofyourhealingsystem. oRemovingtoxicmetabolicbyproducts,suchascarbondioxide
andlacticacid. oCarryingoxygenfromthelungstothevariousorgansandtis
suesinyourbody. Hemoglobin, averyimportantmoleculein
redbloodcells,accomplishesthistask. oClottingoftheblood. Whitebloodcells,whicharecrucialfor
thefunctioningoftheimmunesystem,areessentialforbloodclotting. Bloodclottingisauniquefunctionofthecirculatory
TheTeamMembersofYourHealingSystem 69
system,anditoccursduringtimesofinjurytopreventexcessivebloodloss. Bloodclottingrepresentsoneofthetruemiraclesof
thehealingsystem. YourLymphaticSystem
Youcanthinkofyourlymphaticsystemastheblood-purificationsystem. Thelymphaticsystemconsistsofaseriesoflymphaticves
selsandlymphnodesthatarestrategicallylocatedthroughoutspecificpartsofyourbody. Lymphfluidcirculatesfreelythroughout
thelymphsystem;thisfluidcontainswhitebloodcells,antibodies,
andimportantchemicalsoftheimmunesystem. Yourlymphaticsystemworkscloselywithyourcirculatory,immune,andhealingsystemsasitcirculatesandremovestoxinsandimpuritiesfromyourbodytokeepyourtissuesandbloodfreefromdiseasecausedbybac
teria,viruses,andotherinvaders. YourUrinarySystem
Yoururinarysystemisprimarilyresponsibleforactingasafilterfor
yourbloodtoremovewastesandtoxinsfromyourbody. Themajororgansofyoururinarysystemincludeyourkidneysandbladder,and
theysupportyourhealingsystemthroughanumberofimportantfunctions. Thesefunctionsincludethefollowing:
aYoururinarysystemhelpstoconserveandregulatefluidlevels
inyourbody. aYoururinarysystemfiltersandpurifiestheentirebloodcircula
tionwithinyourbody. aYoururinarysystemregulateselectrolytelevels,assuringthat
yourbodyhasproperamountsofsodium,potassium,calcium,
andotherkeymineralsandtraceelementsthatsupportvitalphysiologicalprocessesthatareessentialforyourhealingsystem. aYoururinarysystemmonitorsproteinconcentrationintheblood,whichiscriticaltoyourhealingsystem. 70 YourExtraordinaryHealingSystem
YourReproductiveSystem
Inwomen,thereproductivesystemislocatedinthelowerabdomen
andpelvicarea,anditconsistsoftheovaries,uterus,cervix,andvagina. Thebreasts,locatedinthechest,arealsoincludedinthis
system. Thebreastsareactuallydual-purposeorgans,servingasnutritive,lactatingglandsthatdelivermilkimmediatelyfollowingchildbirth;inaddition,theyactasattractiveforcestotheopposite
sex,andastissuesofarousalthathelppromotesexualandreproduc
tiveactivities. Inthisway,thebreastsservebothanendocrine,secretoryfunctionandareproductiveone. Inmen,thetestes,prostate,seminalvesicles,urethra,andpenismakeupthereproductivesystem. Morethananyothersysteminthebody,thereproductivesystemisresponsibleforhelpingtodifferentiatethephysicalcharacteristicsofmenandwomen. Thesedifferencesareresponsiblefor
thestronglymagneticforcesthathelpfosterthesexualattractionbetweenthesexes. Thenaturalresultofthisattraction,andthemainfunctionofyourreproductivesystem,isreproductionandproliferationofthespecies. Althoughwomencanlivewithoutauterusorovaries,andmencanlivewithouttestesandaprostate,thereproductivesystemisessentialforthesurvivalofthehumanrace. Thereproductivesystemmaintainsanintimateconnectionwith
theendocrinesystem. Inadditiontohavingreceptorsforhormonesproducedbyotherorgans,thereproductivesystemproducesitownhormones,mostnotablyestrogeninfemalesandtestosteroneinmales. Thesehormonescontributetooverallhealth,andtheycaninfluenceemotionalandmentalstates. Forinstance,estrogenexerts
aprotectiveinfluenceontheheart. Manyothersystemsinthebodyalsoareconnectedtothehealth
andproperfunctioningofthereproductivesystem. Theseinclude
thenervous,endocrine,circulatory,andlymphaticsystems. YourImmuneSystem
Yourimmunesystemconsistsofacomplexnetworkofcellsand
organsthatcanproduceextremelypowerfulchemicalsknownas
TheTeamMembersofYourHealingSystem 71
antibodies. Littlewasknownaboutyourimmunesystemuntilquiterecently. Researchisstilldiscoveringnewfactsaboutthisamazingsystem,whosechieffunctionistodefendyourbodyagainstinfec
tionandotherintruders. Thecellularcomponentsofyourimmunesystemconsistlarge
lyofwhitebloodcells,withhighlyspecializedrolesandfunctions. Youcanthinkofwhitebloodcellsasinfantrymenwhoareprogrammedtodestroyanyinvadingenemyintheformofpathogenicbacteria,viruses,fungi,parasites,orotherharmfulorganisms. Thedivisionoflaboramongthemanytypesofwhitebloodcellsofyourimmunesystemissodetailed,subtle,sophisticated,andpreciseastomakeanyotherarmyormilitaryforceinthehistoryoftheworld
appearprimitiveandimpotentincomparison. Antibodies,whichareproducedindirectresponsetospecificthreatsandcanbelikenedtomolecularcruisemissiles,arereleased
intothebloodstreamtoseekoutanddestroyunwantedintruders
withremarkablespeed,accuracy,andprecision. Antibodiesarepres
entintheblood,producedinlargequantitiesupondemand. They
alsoareinthebody’smucousmembranes,suchasthenose,mouth,respiratorysystem,intestines,urethra,andotherbodytissuesandcavitiesthatconnecttotheoutsideenvironment. Yourimmunesystem,oncethoughttobeacompletelyindependentsystem,isnowknowntobedirectlylinkedtoyourbrain
andnervoussystem,andtoothersystems,aswell. Forexample,whitebloodcellshavebeendiscoveredtopossessreceptorsforneurotransmittersproducedbythebrain,whichdemonstrates adirectchem


eight
inyourmindasyousqueezethemusclestight. Donotforceorstrain,butholdyourbreathasyouaresqueezing. DAfteragood,long,strongsqueeze,letgoofyoursqueezingas
youslowlyletyourbreathout. Allowthesemusclestoletgoof
AdditionalMethodsandTechniques 345
theirtensionandrelaxasyousiowanddeepenyourbreathing,gently,withoutforcingorstraining. Continuetorelaxyourmuscles,andgentlyslowyourbreathing. Witheachexhalation
ofyourbreath,allowwhatevertensionexistsinthesemusclestoleaveyourbody. Next,bringyourawarenesstoyourankles,lowerlegs,knees,
andthighs. Takealong,deepbreathasyoutightenandtenseall
themusclesinyourankles,lowerlegs,knees,andthighs. Squeezeashardasyoucan,andholdthesemusclesinatight,contractedstatewhileyouslowlycounttoeightinyourmind. Holdyourbreathasyouaresqueezing. Afteragood,long,strongsqueeze,letgoofyoursqueezingandatthesametimeslowlyletyourbreathout,allowingthesemusclestorelaxontheirown. Allowthesemusclestorelaxasyouslowanddeepen
yourbreathing,gently,withoutforcingorstraining. Continue
toletgoofallmusculareffortsofsqueezingthesemuscles. Continuetorelaxyourmuscleswhileyougentlyslowyourbreathing. Witheachexhalationofyourbreath,allowwhatevertensionexistsinthesemusclestoleaveyourbody. aNow,bringyourawarenesstoyourhips,pelvicarea,buttocks,
andlowerspine. Takealong,deepbreathasyoutightenand
tenseallthemusclesinyourhips,pelvicarea,buttocks,andlowerspine. Squeezeashardasyoucan,andholdthesemuscles
inatight,contractedstatewhileyouslowlycounttoeightin
yourmind.<|eot_id|><|begin_of_text|>
Q: What is the primary cause of arthritis in the hands?,
A: Overuse and abuse of the hands.
Q: What is the most common cause of work disability in the United States?,
A: Back pain.
Q: What is the key to overcoming anaphylaxis?,
A: Learning to relax and manage stress.
Q: What is the most important thing to do to prevent cancer?,
A: Cultivate relaxation and mindfulness through breathing and visualization.
Q: What is the primary cause of heart disease?,
A: High-fat diets, stress, and repressed emotions.<|eot_id|><|begin_of_text|>•Duringthispause,takeabriefinventoryofhowyoufeelinyourbodyandmind.Makesureyouarenotforcingorstraining,and
thatyouarecomfortablewithyourbreathing. •Makesureyouarecomfortableatalltimeswhileyouareperformingthispowerfulbreathingexercise.Ifyoutrytoprolong
thepauselongerthanyoucanhandle,youwillexperiencebreathdeprivation,discomfort,andasensationofforcingorstraining.Additionally,therhythmofyourbreathingwillnotbesmoothandflowing,butratherjerkyandinterrupted.Asyoubreatheout,andthenagainasyoubreathein,andevenduring
thepause,yourbreathshouldbesmoothandflowing,andyoushouldfeelcomfortableandpleasurablesensations. Inthebeginning,dothisbreathingexercisefornomorethan3to
5minutesatatime,andnotmorethanfourtimesaday,nomatter
howpleasurableandrelaxingyoumayfindit.Eventhoughitisgentleandsoothing,thistechniqueisalsoextremelypowerfulandsubtle,andyoucanoverdoit,especiallyinthebeginning.Intime,
youcanbuildupto20to30minutesatatime. •Also,overtime,youcangentlyprolongthepausebetweeneachinspirationandexpirationforuptooneminute,orevenlonger.Remembertofocusyourawarenesswithin,andtakeabriefinventoryofyourbodyandmindduringthispause.Duringthe
pause,whichisatimeofcompletecessationofrespiration,anaccompanyingslowingdownofphysiologicalprocessesandmentalactivitiesoccurs.Thisslowingdowncanbecalmingandpeaceful,anditisextremelybeneficialtoyourhealingsystem,which,asyou’llrecall,doesitsbestworkwhenyourbody’sinter
nalenvironmentisquietandcalm. Breathingexercisescalmthemindandbody,andtheyareextremelybeneficialtoyourhealingsystem.Incorporatetheseexer
cisesintoyourdailyroutine,andbeforelongyou’llbegintoseetheirremarkableeffects. 358ActivatingYourHealingSystemWhenYou’reSick
GuidedImagerytoStrengthen
andFortifyYourHealingSystem
Yourbraintranslatesmentalimagesintoelectricalandchemicalsignalsthataretransmittedtoyourbody.Becauseofthisdeepconnectionbetweenyourbrainandyourbody,thetechniquesofvisualizationorguidedimagerycanbeapowerfulwaytoactivate,strengthen,andfortifyyourhealingsystem.Manystudieshaveshownthehealth-enhancingbenefitsofguidedimageryandvisualizationtechniquesinhelpingmotivatedpatientsovercomeseriousillnesses,includingcancerandheartdisease. (Formoreinformation
onguidedimageryandvisualization,seeChapter6.) “MeetingYourHealingSystem”Guided-VisualizationTechnique
Beginthistechniqueasyouwouldtherelaxationtechniquesdescribedearlierinthebook,suchasDeepRelaxation,ProgressiveRelaxation,orBlueSkyFloatingonYourBackRelaxation.Readthroughthedirectionscompletelyonceortwicebeforeyouattempt
topracticeit.Youmayalsowanttogetataperecorderandrecord
yourownvoiceasyoureadthroughthisexercise.Thenyouwillbe
abletocloseyoureyesandlistentoyourownvoiceguideyouthroughtheimagery.Followthesesimplestepstodothistechnique:
oMakesureyouareinacomfortableposition,lyingonyourback
withyoureyesclosed. oFocusonyourbreathingasyouallowyourmindandbodyto
relaxcompletely. oAsyoubegintofeelyourselfbecomingrelaxed,takeadeep,sigh
ingbreath.Asyoubreatheout,letallthetensionleaveyourbody. oTakeasecond,deep,sighingbreath,and,asyoubreatheout,allowyourmindandbodytobecompletelyrelaxed.Makesure
youfeelcompletelyrelaxedbeforeyouproceedfurtherwiththisexercise.Itisimportantnottohurryorrushthroughthisstep. oAfteryouaresomewhatrelaxed,keepyoureyesclosed,andallow
animagetoforminyourmindofanyquiet,serene,uplifting
AdditionalMethodsandTechniques 359
place.Yourimagecouldbeabeautifuloutdoorsettingorinsidein
afavorite,cozyroomofahouse.Itcouldbeaplaceyouhaveactu
allybeentoinreallife,aplaceyousawinapicture,oratotallyfreshimagethatyouhaveneverseenbefore.‘Whateverimagebeginstoappear,donotforceorstrainwiththeimagery~anddo
notjudgeitinanyway. *Asyoucontinuetobreatheandrelax,bepatientwiththeimagery.Allowittokeepforminginyourminduntilyouhave
afairlyclearpictureoftheplace. •Onceyourspecialplacebeginstocomeintofocus,andyouhave
afairlyclearideaofwhereyouare,continuetobreathedeeply
andrelax. •Allowtheimagetobecomeclearerandmorewelldefined. •Noticeallthesenses,andanswerthesequestionsinyourmind:•
•Whatarethesights?‘Whatarethesounds?‘Whatarethesmells? •‘Whatkindofdayisit?Whatdoestheskylooklike?‘Where
isthesun? •Whatdoesthecountrysideorsurroundingenvironment
looklike? •Whatsensationsareyoufeelingonyourskin? •‘Whatistheairquality?Isitcoolorwarm?Istherehumid
ity,orisitdry?Arethereanybreezes? •Whatareyouwearing? •Breathedeeplyandrelaxasyouallowyourmindtoabsorbtheimages. *Findaplacetositdown(or,ifyoufeelmorecomfortable,toliedown,orevenstand)inyourquiet,specialplace.Inyourimage,makesureyouareinacomfortableposition. •Onceyouarecomfortableinyourspecialplace,allowyourawarenessandimaginationtogoinsideyourbody. •Seeyourselfexaminingtheinnerworkingsofyourbodyasyougentlysurveythelandscape. 360ActivatingYourHealingSystemWhenYou’reSick
oAsyoumovearoundwithinthevariousstructuresandtissuesof
yourbody,imagineyourselfgoingonajourneyofdiscovery. oFindaquietplace,deepwithintherecessesofyourbody’sinter
nalenvironment,whereyoufeelsafeandprotected. oStopandrelaxonceyou’ve


	is	called	MS,	and	if	it	occurs	in	organ	tissue,	it	is
called	cancer. Yet,	seen	from	a	deeper	perspective,	the	self-destruction	is	but	a	final
attempt	at	self-preservation. The	body	only	“attacks”	itself	if	the	toxicity	has	increased	to
such	a	degree	that	it	could	cause	more	damage	than	an	autoimmune	response	would. It
certainly	has	no	intention	of	committing	suicide,	which	is	what	the	meaning	of
“autoimmune	disease”	suggests. When	the	body’s	cell	membranes	are	clogged	with
foreign,	harmful	chemicals	and	toxic	particles	like	trans	fatty	acids	(as	found	in	fast	foods,
such	as	hamburgers	and	french	fries),	it	is	an	absolutely	normal	response	by	the	immune
system	to	attack	these	contaminants. To	call	this	survival	response	a	disease	is	unscientific
and	reflects	a	lack	of	knowledge	of	the	true	nature	of	the	body. Gallstones	inhibit	the	body’s	ability	to	keep	itself	nourished	and	clean,	which	makes
them	a	leading	cause	of	toxicity. They	prevent	the	liver	from	adequately	taking	noxious
substances	out	of	the	bloodstream. If	the	liver	cannot	filter	out	toxins	from	the	blood,	they
end	up	being	dumped	into	the	extracellular	fluid. The	more	toxins	accumulate	in	the
extracellular	fluid,	the	more	severely	cell	membranes	become	clogged	with	injurious
materials. An	autoimmune	response	may	be	necessary	to	destroy	the	most	contaminated
cells	and	thereby	save	the	rest	of	the	body,	at	least	for	a	while. When	all	gallstones	are
removed	from	the	liver	and	gallbladder,	the	immune	system	does	not	have	to	take	recourse
to	such	extreme	measures	of	defending	the	body	on	the	cellular	level. Osteoarthritis
	is	a	degenerative,	noninflammatory	illness. It	occurs	when	the	renewal
of
articular	cartilage
	(a	smooth,	strong	surface,	covering	bones	that	are	in	contact	with
other	bones)	does	not	keep	pace	with	its	removal. The	articular	cartilage	gradually
becomes	thinner	until,	eventually,	the	bony	articular	surfaces	come	into	contact,	and	the
bones	begin	to	degenerate. Abnormal	bone	repair	and	chronic	inflammation	may	follow
this	form	of	damage. Like	most	diseases,	this	symptom	results	from	a	long-standing
digestive	disorder. As	fewer	nutrients	are	absorbed	and	distributed	for	tissue	building,	it
becomes	increasingly	difficult	to	maintain	healthy	sustenance	of	bone	and	articular
cartilage. Gallstones	in	the	liver	impair	the	basic	digestive	processes	and,	therefore,	play
perhaps	the	most	important	role	in	the	development	of	osteoarthritis. Gout
,
	which	is	another	joint	disease	connected	to	weak	liver	performance,	is	caused	bysodium	urate	crystals
	in	joints	and	tendons. Gout	occurs	in	some	people	whose
blood	uric
acid
	is	abnormally	high. When	gallstones	in	the	liver	begin	to	affect	blood	circulation	in
the	kidneys	(see	“
Disorders	of	the	Urinary	System
”),	uric	acid	excretion	becomes
inefficient. This	also	causes	increased	cell	damage	and	cell	destruction	in	the	liver	and
kidneys,	as	well	as	in	other	parts	of	the	body. Uric	acid	is	a	waste	product	resulting	from	the	breakdown	of	cell	nuclei;	it	is	produced
in	excess	with	increased	cell	destruction. Smoking	cigarettes,	drinking	alcoholic	beverages
regularly,	using	stimulants,	and	so	forth,	all	cause	marked	cell	destruction,	which	releases
large	quantities	of	degenerate	cell	protein	into	the	bloodstream. In	addition,	uric	acid
production	rises	sharply	with	overconsumption	of	protein	foods,	such	as	meat,	fish,	pork,
and	eggs. 9
	Incidentally,	all	the	aforementioned	foods	and	substances	lead	to	gallstone
formation	in	the	liver	and	gallbladder. A	person	may	experience	several	acute	attacks	of	arthritis	before	damage	to	the	joints
decreases	mobility	and	the	gout	condition	becomes	chronic. Disorders	of	the	Reproductive	System

Female	and	male	reproductive	systems	both	depend	largely	on	the	smooth	functioning	of
the	liver. Gallstones	in	the	liver	obstruct	the	movement	of	bile	through	the	bile	ducts,
which	impairs	digestion	and	distorts	the	structural	framework	of	liver	lobules. This
diminishes	the	liver’s	production	of	both
serum	albumin
	and
clotting	factors. Serum
albumin	is	the	most	common	and	abundant	protein	in	the	blood,	responsible	for
maintaining
plasma	osmotic	pressure
	at	its	normal	level	of	25mmHg. C
lotting	factors
	are
essential	for	the	coagulation	of	blood. Insufficient	osmotic	pressure	cuts	down	the	supply
of	nutrients	to	the	cells,	including	those	of	the	reproductive	organs. This	may	lead	to
reduced	lymph	drainage. Poor	lymph	drainage	from	the	reproductive	organs	can	cause
fluid	retention	and	edema,	as	well	as	the	retention	of	metabolic	waste	and	dead	cells. All
of	this	may	result	in	the	gradual	impairment	of	sexual	functions. Most	diseases	of	the	reproductive	system	result	from	improper	lymph	drainage. The
thoracic	duct	(see	“
Disorders	of	the	Circulatory	System
”)	drains	lymph	fluid	from	all
organs	of	the	digestive	system,	including	the	liver,	spleen,	pancreas,	stomach,	and
intestines. This	large	duct	often	becomes	severely	congested	when	gallstones	in	the	liver
impair	proper	digestion	and	absorption	of	food. It	is	obvious,	yet	hardly	recognized	in
mainstream	medicine,	that	congestion	in	the	thoracic	duct	affects	the	organs	of	the
reproductive	system. These	organs,	like	most	others	in	the	body,	need	to	release	their
turned-over	cells	and	metabolic	waste	matter	into	the	thoracic	duct. Impaired	lymphatic	drainage	from	the	female	pelvic	area	is	responsible	for
suppressed
immunity,	menstrual	problems,	premenstrual	stress	(PMS),	menopausal	symptoms,
pelvic	inflammatory	disease	(PID),	cervicitis,	all	uterine	diseases,	vulvar	dystrophies
with	growth	of	fibrous	tissue,	ovarian	cysts	and	tumors,	cell	destruction,	hormone
deficiencies,	low	libido,	infertility,	and	genetic	mutations	of	cells	leading	to	cancer. Thoracic	blockage	may	also	lead	to	lymph	congestion	in	the	left	breast,	thereby	leaving
deposits	of	noxious	substances	behind	that	can	cause	inflammation,	lump	formation,	milk
duct	blockage,	and	cancerous	tumors. If	the	right	lymphatic	duct,	which	drains	lymph
from	the	right	half	of	the	thorax,	head,	neck,	and	right	arm,	becomes	congested,	waste
accumulates	in	the	right	breast,	leading	to	similar	problems	there. A	continuous	restriction	of	lymph	drainage	from	the	male	pelvic	area	causes	benign	and
malignant	prostate	enlargement	as	well	as	inflammation	of	the	testes,	penis,	and	urethra. Impotence	is	a	likely	consequence	of	this	development. Section summary:

This passage discusses how high concentrations of protein in blood hinder nutrient distribution to cells leading to various health issues including hypertension, heart disease, cancer, etc. Moreover it highlights that excess proteins are stored as collagen fibers within capilla

=====

Here is a concise yet accurate summarization:

**Protein buildup**: Extremely elevated levels of serum albumin can lead to several detrimental consequences


 story about the connection
between love and physical healing:
An Ohio University study of heart disease in the
1970s was conducted by feeding quite to xic,
high-cholester ol diets to rabbits in or der to blocktheir arteries, duplicating the eﬀect that such a
diet has on human arteries. Consistent r esults
began to appear in all the rabbit gr oups e xcept
for one, which strangely displayed 60 per cent
fewer symptoms. Nothing in the rabbits’
physiology could account for their high tolerance
to the diet, until it was discover ed by accident
that the student who was in char ge of feeding
these particular rabbits lik ed to fondle and pet
them. He would hold each rabbit lovingly for a
few minutes befor e feeding it; astonishingly, this
alone seemed to enable the animals to
overcome the to xic diet. R epeat e xperiments, in
which one gr oup of rabbits was tr eated neutrally
while the others wer e loved, came up with
similar r esults. Once again, the mechanism that
causes such immunity is quite unknown—it is
baﬄing to think that evolution has built into the
rabbit mind an immune r esponse that needs to
be trigger ed by human cuddling. Studies have shown that cancer patients who attend
support gr oups live, on the average, twice as long af ter
diagnosis as those who don’t. What is this “psycho -
immunological factor ” which, by now, science knows e xists,
but doesn’t know how to identif y? That factor is love, or
God. God is of no practical value if we per ceive Him mer ely as
a free-ﬂoating concept, divor ced fr om the power of physical
expression. It is only when He is e xpressed on the earth, His
love channeled thr ough human beings as in the case of the
student cuddling the rabbits, or support gr oups wher e the
space is cr eated for incr eased compassion and
understanding, that He is allowed to penetrate the veil of
human darkness.Over the last several years I have counseled many
people diagnosed with cancer, AIDS and other life-
challenging illnesses. In 1987, I ask ed my friend L ouise Hay
if she would help me start a nonpr oﬁt or ganization
dedicated to helping people in physical crisis, to be called
The L os Angeles Center for Living. In 1989, The Manhattan
Center for Living opened in New Y ork City. The Centers’
mission statement is that we pr ovide fr ee nonmedical
support services to people dealing with life- challenging
illness and grief. On both coasts, we have seen the miracles
that occur when people invok e the power of love in the
midst of disease and grief. “Do not look to the god of sickness for healing but only to
the God of love,” says the Course, “ for healing is the
acknowledgement of Him.” In the traditional W ester n
medical model, a healer’s job is to attack disease. But if the
consciousness of attack is the ultimate pr oblem, how could
it be the ultimate answer? A miracle work er’s job is not to
attack illness, but rather to stimulate the natural for ces of
healing. W e turn our eyes away fr om sickness to the love
that lies beyond it. No sickness can diminish our capacity to
love. Does that mean that it is a mistak e to tak e medicine? Absolutely not. A Course in Miracles  reminds us that the
Holy Spirit enters into our lives at our pr esent level of
consciousness. Many of us believe that the doctor in the
white coat can heal us with that pill he’s giving us. Therefore, says the Course, we should tak e the pill. But the
healing doesn’t come fr om the pill. It comes fr om our belief. Cancer studies have shown that rates of r ecovery in
patients choosing traditional medical tr eatment, versus
those taking a mor e holistic r oute, ar e roughly equal. This
makes perfect sense, because in neither case is therecovery a r esult of the for m of cur e. It is the patient’s
mental and emotional interaction with his tr eatment that
activates its healing power. I have led support gr oups for people dealing with life-
challenging illness, wher e during the entir e session, disease
was mentioned only in passing. W e attend gr oups not to
grow closer to our disease, but rather to gr ow closer to the
power for healing which lies within us. Many of the issues
that confr ont us when we ar e ill ar e the same issues that
confr onted us in one way or another when we wer e still
healthy, but we didn’t deal with them until now. Life goes on
when we ar e ill. It is mer ely intensiﬁed. W e tend to handle
illness basically the way we handle everything else in life. We must avoid the temptation to see illness as a block to
our capacity to ﬁnd God, and instead use it as a springboar d
from which we soar into His ar ms.
3. HEAL THY THINKING
“Healing, then, is a way of appr oaching
knowledge by thinking in accor dance with the
laws of God.”
There is a healing for ce within each of us, a kind of divine
physician seated within our minds and in communication
with every cell of our being. This for ce is the intelligence
that drives the immune system. Its pr esence is obvious to
us whenever we cut a ﬁnger or br eak a leg. What is this “divine intelligence” and how is it activated? ‘The A tonement r eleases the mind to its full cr eative power.’
“Jesus saves” means “love heals the mind.” How did Jesus
heal the leper? By for giving him. He stood in the midst of
illusion and yet saw only the truth as God cr eated it. Hehealed thr ough cor rected per ception. When he stood in fr ont
of a leper, he didn’t see lepr osy. He e xtended his per ception
beyond what the physical senses r evealed, to r eality as
seen thr ough the vision of the Holy Spirit. W ithin the leper is
the Son of God, perfect, unalterable, changeless. The spirit
is eter nally healthy. The spirit cannot get sick and the spirit
cannot die. Jesus sees only as God sees. He accepted the A tonement
for himself. Jesus did not believe  in lepr osy. Since all minds
are connected, in his pr esence the leper no longer believed
in it either. And so the leper was healed. In A Course in Miracles, Jesus, who is the personal symbol
of the Holy Spirit, says, “Y our mind and mine can unite in
shining your ego away.” Asking the Holy Spirit to heal us
when we ar e sick means asking him to heal the thoughts
within us which give rise to sickness. Several years ago, when I had just begun lecturing on A
Course in Miracles, I had a series of thr ee car accidents in
which I was r ear-ended on the fr eeway. In every case, I had
surrender ed the e xperience immediately, r emembering that
I was not subject to the eﬀect of worldly danger, and was
not har med or hurt in any way. A week or so af ter the last accident, I developed a cold
and a serious sor e throat. On a F riday af ternoon, with a
lectur e to give about the Course the ne xt mor ning, I was
feeling ter rible. I had a date for drinks af ter work with my
girlfriend Sarah. Since I felt so bad I wanted to cancel the
date and go home to bed, but when I called Sarah’s oﬃce I
was told that she had alr eady lef t for the day. I had no
choice but to go to the café, and on my way driving ther e, I
turned my attention to healing my thr oat. I wished
desperately for access to a doctor, because I knew that anantibiotic called Erythr omycin had always healed this thr oat
problem for me in the past. Since I was new in L os Angeles, I
didn’t know any doctors yet. I tur ned to the Course. How did
this happen, I ask ed myself. Wher e did my thinking deviate
from truth? Wher e was my wr ong-minded per ception? I
received the answer as soon as I ask ed, and it struck me lik e
a bolt of lightning. Although I had applied principle in
relation to the accident itself, I had “given into temptation ”
right af terwar ds. In what way? A fter thr ee accidents,
everyone I knew had come up to ask me if I was all right. They put their hands on me, rubbed my neck and back
gently, inquir ed as to whether I’d seen a doctor, and oozed
gentleness all over me. The attention felt good. Being sick
made people love me


 with it. The inner resistance to the situation they found
themselves in became so intense as to produce unbearable suf fering, and
there was nowhere to run and nothing to do to escape it, not even a mind-
projected future. So they were forced into complete acceptance of the
unacceptable. They were forced into surrender. In this way, they were
able to enter the state of grace w ith which comes redemption: complete
release from the past. Of course, it is not really the limit-situation that
makes room for the miracle of grace and redemption, but the act of
surrender. So whenever any kind of disaster strikes, or something goes seriously
“wrong” — illness, disability, loss of home or fortune or of a socially
defined identity,  breakup of a close relationship, death or suf fering of a
loved on e, or your own impending death — know that there i s anotherside to it, that you are just one step away from something incr edible: a
complete alchemical transmutation of the base metal of pain and
suf fering into gold. That one step is called surrender. I do not mean to  say that you will become happy in such a situa tion. Y ou
will not. But fear and pain will  become transmuted into an inn er peace
and serenity that come from a very deep place — from the Unmanifested
itself. It is “the peace of God, which passes all understanding.”
Compared to that, happiness is quite a shallow thing. W ith this radiant
peace co mes the  realization — not on the level of mind but within the
depth of  your Being — that you  are indestructible, immortal. This is not
a belief. It is absolute certainty that needs no external evidence or proof
from some secondary source. TRANSFORMING SUFFERING INT O PEACE
I r ead about a stoic philosopher in ancient Gr eece who, when he was
told that his son had died in a n accident, r eplied, “I knew he  was not
immortal.” Is that surr ender? If it is, I don’ t want it. Ther e ar e some
situations in which surr ender seems unnatural and inhuman. Being cut of f from your feelings is not surrender. But we don’ t know
what his inner state was when he said those words. In certain extreme
situations, it may still be imposs ible for you to accept the Now. But you
always get a second chance at surrender. Y our first chance is to surrender each moment to the reality of that
moment. Knowing that what is  cannot be undone — because it already is
— you say yes to what is  o r accept what isn’ t. Then you  do what you
have to do, whatever the situati on requires. If you abide in this state of
acceptance, you create no more negativity, no more suf fering, no more
unhappiness. Y o u then live in a state of nonresistance, a state of grace
and lightness, free of struggle. Whenever you are unable to do that, whenever you miss that c hance —
either b ecause you are not generating enough conscious presence to
prevent some habitual and uncon scious resistance pattern from arising or
because the condition is so extr eme as to be absolutely unacceptable toyou — then you  are creating som e form of pain, some form of suf fering. It may look as if  the situation is creating the suf fering, but ultim ately this
is not so — your resistance is. Now her e is your second chance at surrender: If you cannot acc ept what
is outside, then accept what is inside. If you cannot accept the external
condition, accep t the internal condition. This means: Do not resist the
pain. Allow it to be there. Surrender to the grief, despair, fear, loneliness,
or whatever form the suf fering takes. W itness it without labeling it
mentally. Embrace it. Then see how the miracle of surrender transmutes
deep suf fering into deep peace. This is your crucifixion. Let it become
your resurrection and ascension. I d o not see how  one can surr ender to suffering. As you yoursel f pointed
out, suffering  is non-surr ender. How could yo u surr ender to non-
surr ender? For get about surrender for a moment. When your pain is deep, all talk of
surrender will probably seem fu tile and meaningless anyway. When your
pain is deep, you will likely have a strong ur ge to escape from it rather
than sur render to it. Y ou don’ t want to feel what you feel. What  could be
more normal? But there is no escape, no way out. There a re many
pseudo escapes — work, drink, drugs, anger, projection, suppression,
and so on — but they don’ t fre e you from the pain. Suf fering does not
diminish in intensity when you  make it unconscious. When y ou deny
emotional pain, everything you do or think as well as your rela tionships
become contami nated with it. Y o u broadcast it, so to speak, as th e ener gy
you emanate, and others will pick it up subliminally. If they are
unconscious, they may even feel compelled to attack or hurt you in some
way, or you may hurt them in an unconscious projection of your pain. Y ou attract and manifest whatever corresponds to your inner state. When there is no way out, there is still always a way thr ough. So don’ t
turn away from the pain. Face it. Feel it fully. Feel  it — don’ t think  about
it! E xpress it if necessary, but don’ t create a script in your mind around
it. Give all your attention to t he feeling, not to the person, event, or
situation that seems to have cau sed it. Don’ t let the mind use th e pain to
create a victim identity for yourself out of it. Feeling sorry for yourself
and telli ng others your story wil l keep you stuck in suf fering. Since it is
impossible to get away from the feeling, the only possibility of change isto move  into it; otherwise, nothing will shift. So give your complete
attention to what you feel, and r efrain from mentally labeling it. As you
go into the feeli ng, be intensely alert. At first, it may seem like a dark
and terrifying place, and when the ur ge to turn away from it comes,
observe it but d on’ t act on it. Keep putting your attention on the pain,
keep feeling the grief, the fear, the dread, the loneliness, whatever it is. Stay aler t, stay present — present with your whole Being, with e very cell
of y our body. As you do so, you are bringing a light into this darkness. This is the flame of your consciousness. At th is s tage, yo u don’ t need to be concerned with surrender anymore. It
has hap pened already. How? Full attention is  f ull acceptanc e, is
surrender. By giving full attentio n, you use the power of the No w, which
is th e power of your presence. No hidden pocket of resist ance can
survive in it. Presence removes time. W ithout time, no suf fering, no
negativity, can survive. The acceptance of suf fering is a journey into death. Facing d eep pain,
allowing it to be, taking your attention into it, is to ent er death
consciously. When you have died this death, you realize that there is no
death — and the re is nothing to fear. Only the ego dies. Imagine  a ray of
sunlight that has for gotten it is an inseparable part of the sun and  deludes
itself int o believing it has to fight for survival and create and cl ing to an
identity other than the sun. W ould the death of this delusion not be
incredibly liberating? Do you want an easy death? W ould you rather die without pain, without
agony? Then die to the past every moment, and let the light  of your
presence shine away the heavy, time-bound self you thought of as “you.”
THE W A Y OF THE CROSS
Ther e ar e many accounts of people who say they have found God
thr ough their deep suffering, and ther e is the Christian expr ession “the
way of the cr oss,” which I suppose points to the same thing. W e are concerned with nothing else here. Strictly speaking, they did not find God through their suf fering, because
suf fering implies resistance. They found God through surrender, through
total acceptance of what is, into which they were forced by their intense
suf fering. They must have realiz ed on some level that their pain was self-
created. How do you equate surr ender with finding God? Since resistance is inseparable from the mind, relinquishment of
resistance — surrender — is the end of the mind as your master, the
impostor preten ding to be “you,” the false god. All judgmen t and all
negativity dissol ve. The realm o f Being, which had been obscur ed by the
mind, th


 or until done. Note: Spaghetti squash is a yellow hard winter squash develo ped by a
Japanese farmer  some 30 years ago. When cooked, it comes out in strands
like spaghetti. It is now widely available especially in organic growers’
circles. Spaghetti Beetball Sauce
2 lb ripe tomatoe s (6–8 large), 3–5 cloves garlic minced, 1 medi um onion
diced fine, 1 green pepper diced, 2 stalks celery diced, or 1 small fennel
bulb diced, 2 small zucchini sliced, or 1 cup eggplant cubed,  4 tsp fresh
parsley minced,  pinch each of rosemary, thyme, sage, and marjoram, a and
½ tsp fennel seeds. Cook whole tomatoes over a low flame for 30–35 minutes or until tender. To ensure a thick, rich sauce,  pour off the extra juice drawn from the
tomatoes during cooking. b
Put drained tomatoes through food mill or sieve to remove skins and
seeds. Pour sauce back into pot and add remaining veggies and seasonings. Cover and stew over low flame for 1 hour or until veggies are done to
your liking. For a little extra bite add a dash or two of wine vinegar with a tsp of
honey. Beetballs
2 tsp parsley minced, 1 small onion minced, 1 medium beet grated, and
3-4 medium carrots grated. Or, 1 cup eggplant ground, ½ cup Essene rye
bread or saltless and fatless rye, 1½ cup of 2-day-old lentils germinated, c 1
small bunch endive, spinach or young chard finely chopped, and 2–3 cloves
garlic minced. Put lentils and eggplant (if used) through food grinder or Norwalk® juicer
using grid #2. Mix with bread crumbs and remaining veggies. Mix well. Form into 2” balls and place on baking sheet well sprinkled with oat or
rye meal to prevent sticking. Cover and bake in low oven for 1 hour. Uncover and bake 1 hour more. Arrange cooked  spaghetti squash on a plate with one or two beetballs,
cover with sauce and enjoy. Variations of this recipe: Use 3 large white or 3 medium sweet  potatoes
in place of ground lentils. Boil sweet potatoes until tender, then put through food mill or grinder
with skins. Proceed as with above. Replace bread crumbs with ½ cup cooked brown rice or
  cup oat flakes
ground in the Norwalk juicer. Veggie LoafYN
Grind in the Norwalk® juicer or in a food grinder: 2 cups lentils
germinated, ¼ cup fresh parsle y, 1½ cups eggplant diced or parsnips or
yams. Add: 1 cup onions diced fine, ¾ cup beets grated, ¾ cup carrots grated, 1
cup celery diced  fine, 3 cloves garlic minced, 1½ cups cooked brown rice,
pinch thyme, pinch of rubbed sage, pinch of tarragon, and 1 tsp lemon juice. Bake in covered pan in low oven for approximately 2 hours. Uncover and baste with Golden Sauce or T omato Sauce. Bake another 30 minutes to 1 hour. Serve with extra sauce. Veggie Str oganoffYN
1 cup onion diced, 1 cup eggplant diced, 1½ cups cauliflowerets or
cabbage, 1½ cups sliced carrots or tomatoes, 1 cup broccoli or green
pepper, and 1 cup celery or zucchini sliced. Stew vegetables for 1½ hours until tender (you may want to add soft
veggies like tomatoes and zucchini last). Set aside and let cool to 140° F while making sauce as follows:  combine
3 tbsp wine or cider vinegar, 1 tsp dillweed, 2 cups yogurt, 1 cup cottage
cheese (nonfat, saltless), and green onions or parsley for garnish. Blend sauce until smooth. Mix with warm veggies. Serve over a bed of baked spaghetti squash or cooked brown rice. Garnish with chopped green onions or parsley. SOUPS
Potato Soup
1 large onion, ½ small celery knob, parsley, 2 large potatoes, 1 leek, plus
2 stalks celery and 2 quarts water. Clean and dice all vegetables. Place in covered saucepan with water. Bring to boil. Lower heat. Cover. Simmer 2–3 hours. Mash through food mill. Special Soup  (also called “Hippocrates soup”—see
its recipe cited at the start of this chapter or see
the Gerson Therapy Handbook,  page 80)
Tomato Soup with Lemon and Garlic2 to 3 large tomatoes, 1 clove garlic, 1 bay leaf, juice of ½ lemon, 2
onions, 1 tsp oat flakes, 1 tsp brown sugar, and ½ cup soup stock (see
Special Soup recipe above). Dice all vegetables. Place vegetables, soup stock, sugar, and lemon in covered saucepan and
cook for 1 hour.<|eot_id|><|begin_of_text|>
Q: What is the recommended cooking time for the Zucchini and Rice recipe?,
A: The recipe does not specify a cooking time for the zucchini and rice.<|eot_id|><|begin_of_text|>Please be
aware that to order, you will be referred by Norwalk Sales & Service to the
Norwalk® juicer ’s worldwide distributor, Richard Boger; therefore, it’s best
to contact this accommodating person directly at:

NOR WALK® JUICER, Distributor Richard Boger
145 East Clif f Street, Solana Beach, California 92075
Tel. (800) 405-8423 or (858) 755-8423; F AX (858) 755-4406
Website: http://http://www.nwjcal.com/index.php
K & K GRINDER & PRESS, Distributor Al Hasser
14410 Big Canyon Road, Middletown, California 95461
Tel. (707) 998-4654
GERSON  THERAPY  MEDICAL  SUPPLIES
STAT S.A., Owner Ann Ocello
Apartado Postal No. 2392
Tijuana, B.C.N. 22000, Mexico
U.S. 1st-class postage to Mexico: 46 cents
International tel. (52) 66-801 103; Local tel. 6-80-14-40; F AX (52) 66-
802529

KEY COMP ANY
1313 W. Essex A ve. St Louis, MO 63122
Tel. (800) 325-9592 or (314) 965-6699

LIFE SUPPOR T
P.O. Box 4651
Modesto, CA 95352 2
Tel. (209) 529-4697
ORGANIC  COFFEE
HARBOR HOUSE COFFEE CO.
P.O. Box 1879, Clearlake Oaks, California 95423
(888) 902-6333 or (707) 998-4654
ORGANIC  DRIED FRUITS
INTERNA TIONAL HAR VEST, INC. Owner Bob Sterling
71-40 242nd Street,
Douglaston, New Y ork 1 1362  Tel. (800) 277-4268
Warehouse (914) 631-3165
GERSON  THERAPY  ORGANIC  SOURDOUGH  ALL-RYE SALTFREE  BREAD
RUDOLPH’S SPECIAL TY BAKERIES
390 Alliance A venue, T oronto, Canada M6N 2H8
Tel. (800) 268-1589

Nature’ s Path Foods, Inc. makes  an organic rye-carrot-raisin bread found in
health food stores. INFORMA TION  ABOUT  FRESH  ORGANIC  PRODUCE
CO-OP DIRECT ORY SER VICES, attention Kris Olsen
(For a self-addressed stamped envelope, Co-op Directory Services
refers you to food co-op stores and food buying clubs)
919 21st A venue South, Minneapolis, Minnesota 55404

NATIONAL CO-OP DIRECT ORY, an $8.50 Guide to U.S. Co-operative
Natural Food Retailers, send payment to The CO-OP NEWS NETWORK,
P.O. Box 57, Randolph, V ermont, 05060; T el. (802) 234-9293. RAWMA ’s ORG ANIC & LIVING FOODS RESOURCES (O&LFR), $12
in U.S.A., $14 to Canada, send payment to O&LFR, P.O. Box 15632, San
Diego, California 92195; F AX (619) 698-5969

CENTER FOR SCIENCE IN THE PUBLIC INTEREST
(Provides a list of U.S. mail-order businesses that sell or ganic food)
1875 Connecticut A venue, NW, Suite 300, W ashington, D.C. 20009-
5728 ; T el. (202) 332-91 10

CO-OP AMERICA
(publish National Green Pages listing businesses of fering or ganic food
products)  2100 M Street, N.W, Suite 403, W ashington, D.C. 20037
Tel. (800) 424-2667

DIAMOND ORGAN


 Gr eat
Stage of Gr owth
“Using humoro us personal narrative, Williamson explains how
applying love to all difficulties,  as advised by The Course, can aid in
healing.”
—Library Journal
“When I first read A Return to Love, I literally felt the excitement
as I absorbed Marianne Williamson’ s insights. Today, it is still a
treasure to me, and Marianne is a light for the transformation of the
world. You will love this book. I guarantee it.”
—Wayne Dyer, author of the Law of Attraction series and Real Magic“What Marianne  Williamson is getting at here is that fear hides our
inner light, but that when we embrace love—which is how she defines
God—we conne ct with who we are really meant to be. I have  never
been more moved by a book than I am by this one.”
—O Magazine
OceanofPDF.comAlso by Marianne Williamson
A Return to Love
The Gift of Change
A Year of Miracles
The Law of Divine Compensation
Tears to T riumph
A Politics of Love
OceanofPDF.comOceanofPDF.comCopyright
A Course in Miracles  is quoted throughout the book; passages are marked with an asterisk (*). The
copyright for A Course in Miracles  is for the Combined Volume, Second Edition © 1992 and Third
Edition © 2007 by the Foundation for Inner Peace. All rights reserved. All derivatives of A Course in
Miracles  are covered by its copyright. Scripture quotations marked “NIV” are taken from The Holy Bible, New International Version®,
NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission of Zondervan. All
rights reserved worldwide. www.Zonder van.com. “NIV” and “New International Version” are
trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.® Scripture
quotations marked “ASV” are taken from the American Standard Version. Scripture quotations
marked “CEB” are taken from the Common English Bible. Copyright © 2011 Common English
Bible. Scripture quotations marked “KJV” are taken from the King James Version. THE MYS TIC JESU S. Copyright © 2023 by Marianne Williamson. All rights reserved under
International and Pan-American Copyright Conventions. By payment of the required fees, you have
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FIRST  EDITION
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OceanofPDF.com* Throughout this book, when I am directly stating a concept from A Course in Miracles, the
sentence will be followed by an asterisk (*). Direct quotations will be identified as coming from its
Text (T), Workbook (WB), Psychotherapy: Purpose, Process, and Practice (P), or Manual for
Teachers (MT). 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:

        “If I am with you in the loneliness of the world, the
loneliness is gone”* (T -144). I have borne witness to much agony in my life. I have sat at many
deathbeds. I have held parents in my arms who just saw their child take
their last breath. I have seen, and I have experienced, the torture of
heartbreak. Yet in the lives of others, as in my own life as well, I have seen
deep darkness turn into light. I have seen hope again in the eyes of thosewho form erly had none. I have seen how the universe operates. I have seen
the glory of God. We came from love and shall return to love. There is no question this
will happen after we die, but the bigger point is, we can go there now. We
don’t have to wait until death to experience the deathless. Our eyes can be
reopened, right here, right now. Where the mystic Jesus is made welcome, there he is. OceanofPDF. comAcknowledgments
W RITING IS VER Y private, but it can take a lot of people to make a writer ’s
work possible. I am deeply grateful to the people who have done this for
me. Thank you from the bottom of my heart. To Andr ea Cagan, who once again became my muse when the words
were in me but I couldn’ t find them. To Robert Perry, who generousl y lent me his brilliance and insight into
A Course in Miracles. To Emil y Bennington, whose gracious work with Robert at the Circle of
Atonement lent insight and direction. To Laure n Selsky, Cathy Parr, Cindy Alvarado, Gina Vucci, Debo Grim,
and Tammy Brenizer, for handli ng with excellence and grace the world that
swirled around me as I wrote. To Ellis Levine, for continuing to guide my publishing career. To Tamm y Vogsland, for making sure my world didn’ t fall apart as I
wrote. To Gabriella Page-Fort, who showed great care and generosity in
bringing the book to completion. To assistant editor Ryan Amato, production editor Lisa Zuniga,
copyeditor Cathy Cambron, interior designer Leah Carlson-Stan isic, interior
design manager  Yvonne Chan, and cover designer Stephen Brayda. To
marketer Julia Kent, publicists Courtney Nobile  and Alison Cerri, deputy
publisher Laina Adler, and publisher Judith Curr. Thanks to all of you for
doing such a wonderful job. To my daughter, India, my greatest blessing. And to Mickey Maudlin for the years of wise direction, for giving me
the chance to write this book, and believing that I could.<|eot_id|><|begin_of_text|>
Q: What is the author saying about loneliness?,
A: The author is saying that even in the presence of others, loneliness can disappear.
Q: What has the author witnessed in her life?,
A: The author has witnessed a lot of pain and suffering, including death, heartbreak, and torture.
Q: What is the author suggesting is possible?,
A: The author is suggesting that it is possible to experience the divine or "go to love" in the present moment, rather than waiting until death.
Q: Who has the author thanked for their help in writing the book?,
A: The author has thanked a number of individuals, including her daughter, a muse, and various editors and designers.
Q: What is the author's perspective on the concept of love?,
A: The author views love as the ultimate truth and the source of creation, and believes that it is possible to connect with it in the present moment.<|eot_id|><|begin_of_text|>OceanofPDF.comThis edition ﬁrst published in 2016 by W eiser Books
an imprint of Red Wheel/W eiser, LLC
With oﬀices at:
65 Parker Street, Suite 7
Newburyport, MA 01950
www.redwheelweiser.com
Copyright © 2016 by J. C. Cooper
All rights reserved. No part of this publication may be
reproduced or transmitted in any form or by any means,
electronic or mechanical, including photocopying,
recording, or by any information storage and retrieval
system, without permission in writing from Red
Wheel/W eiser, LLC. Reviewers may quote brief passages. Originally published in 1984 by Aquarian Press, a part of
the Thorsons Publishing Group, ISBN : 1-85030-327-3. ISBN : 978-1-57863-577-1


 18. All you owe any person in the world is love, and love is wishing
for everyone what you wish for yourself—health, happiness, and all
the blessings of life. 177  17
How to Use Your Subconscious Mind
for Forgiveness
Life plays no favorites. God is Life, and this Life-Principle  is
flowing through you this moment. God loves to express Him-self as
harmony,  peace, beauty, joy, and abundance through you. This is
called the will of God or the tendency of Life. If you set up resistance in your mind to the flow of Life thr ough
you, this emotional congestion will get snarled up in your
subconscious mind and cause all kinds of negative conditions. God
has nothing to do with unhappy or chaotic conditions in the world. Man’s negative and destructive thinking brings about all these
conditions. Therefore, it is silly to blame God for your trouble or
sickness. Many persons habitually set up mental resistance to the f low of Life
by accusing and reproaching God for the sin, sick-ness, and suffer ing
of mankind. Others cast the blame on God for their pains, aches,  and
loss of loved ones, personal tragedies, and accidents. They are a ngry
at God, and they believe He is responsible for their misery. As long as people entertain such negative concepts about God, t hey
will experience the automatic negative reactions from the ir
subconscious minds. Actually, such people do not know that they are punishing
themselves. They must see the truth, find release, and give up all
condemnation, resentment, and anger against anyone or any power
outside themselves. Otherwise, they cannot go forward into a hea lthy,
happy, or creative activity. The minute these people entertain a God of
love in their minds and hearts, and when they believe that God is their
Loving Father who watches over them, cares for them, guides them,
sustains and strengthens them, this concept and belief about G od or
 178  the Life-Principle will be accepted by their sub-conscious mind, and
they will find themselves blessed in count-less ways. • Life always forgives you
Life forgives you when you cut your finger. The subcon-scious
intelligence within you sets about immediately to repair it. New cells
build bridges over the cut. Should you take some tainted food by error,
Life forgives you and causes you to regurgitate it in order t o preserve
you. If you burn your hand, the Life-Principle reduces the edema and
congestion, and gives you new skin, tissue, and cells. Life holds no
grudges against you, and it is always forgiving you. Life bring s you
back to health, vitality, harmony, and peace, if you co-operate  by
think-ing in harmony with nature. Negative, hurtful memories, bitt er-
ness, and ill will clutter up and impede the free flow of th e Life-
Principle in you. • How he banished that feeling of guilt
I knew a man who worked every night until about one o’clock in the
morning. He paid no attention to his two boys or his wife. He was
always too busy working hard. He thought people should pat him on
the back because he was working so arduously and persistently past
midnight every night. He had a blood pressure of over two hundred
and was full of guilt. Un-consciously, he proceeded to punish himself by hard work and
he completely ignored his children. A normal man does not do that. He is interested in his boys and in their development. He does not shut
his wife out of his world. I explained to him why he was working so arduously, “There is
something eating you inside, otherwise, you would not act this way. You are punishing yourself, and you have to learn to forgive
yourself.” He did have a deep sense of guilt. It was toward a brother. I explained to him that God was not punishing him, but that he was
punishing himself. For example, if you misuse the laws of life, you
will suffer accordingly. If you put your hand on a naked charged wi re,
 179  you will get burned. The forces of nature are not evil; it is your use of
them that determines whether they have a good or evil effect. Electricity is not evil; it depends on how you use it, whether to b urn
down a structure or light up a home. The only sin is ignorance of the
law, and the only pun-ishment is the automatic reaction of man’ s
misuse of the law. If you misuse the principle of chemistry, you may blow up the
office or the factory. If you strike your hand on a board, you may
cause your hand to bleed. The board is not for that purpose. Its
purpose may be to lean upon or to support your feet. This man realized that God does not condemn or punish anyone,
and that all his suffering was due to the reaction of his s ubconscious
mind to his own negative and destructive think-ing. He had cheated
his brother at one time, and the brother had now passed on. Still, he
was full of remorse and guilt. I asked him, “Would you cheat your brother now?”
He said, “No.”
“Did you feel you were justified at the time?”
His reply was, “Yes.”
“But, you would not do it now?”
He added, “No, I am helping others to know how to live.”
I added the following comment, “You have a greater reason and
understanding now. Forgiveness is to forgive your-self. Forgiveness i s
getting your thoughts in line with the divine law of harmony. Selfcondemnation is called hell (bondage and restriction); forgi veness
is called heaven (harmony and peace).”
The burden of guilt and self-condemnation was lifted from his mind,
and he had a complete healing. The doctor tested his blood pressur e,
and it had become normal. The explanation was the cure. 180  • A murderer learned to forgive himself
A man who murdered his brother in Europe visited me many yea rs
ago. He was suffering from great mental anguish and torture believing
that God must punish him. He explained that his brother had been
having an affair with his wife, and that he had shot him on the spur of
the moment. This had hap-pened about fifteen years previous t o his
interview with me. In the meantime, this man had married an
American girl and had been blessed with three lovely children. He was
in a posi-tion where he helped many people, and he was a transf ormed
man. My explanation to him was that physically and psycho-log ically he
was not the same man who shot his brother, since scientists i nform us
that every cell of our bodies changes every eleven months. Moreov er,
mentally and spiritually he was a new man. He was now full o f love
and good will for humanity. The “old” man who committed the crime
fifteen years before was mentally and spiritually dead. Ac tually, he
was condemning an innocent man! This explanation had a profound effect upon him, and he said it was
as if a great weight had been lifted from his mind. He reali zed the
significance of the following truth in the Bible: Come now, let us
reason together, saith the Lord: though your sins be as scarlet, they
shall be as white as snow; though they be red like crimson, the y shall
be as wool. ISAIAH 1:18. • Criticism cannot hurt you without your consent
A schoolteacher told me that one of her associates criticize d a
speech she had given, saying to her that she spoke too fast, she
swallowed some of her words, she couldn’t be heard, her diction was
poor, and her speech ineffective. This teacher was furious an d full of
resentment toward her critic. She admitted to me that the criticisms were just. Her firs t reaction
was really childish, and she agreed that the letter was reall y a blessing
and a marvelous corrective. She proceeded immediately to supplement
her deficiencies in her speech by enrolling in a course in pub lic
 181  speaking at City College. She wrote and thanked the writer of  the note
for her  interest, ex-pressing appreciation for her conclusi ons and
findings,  which enabled the teacher to correct the matter at once. • How to be compassionate
Suppose none of the things mentioned in the letter had been true o f
the teacher. The latter would have realized that her class material had
upset the prejudices, superstitions, or narrow sectarian beli efs of the
writer of the note, and that a psychologically ill person wa s simply
pouring forth her resentment because a psychological boil had be en
hurt. To understand this fact is to be compassionate. The next logical  step
would be to pray for the other person’s peace, har-mony, and
understanding. You cannot be hurt when you know that you are master of your
thoughts, reactions, and emotions. Emotions follow thoughts, and you
have the power to reject all thoughts, which may disturb or upset you. • Left at the altar
Some years ago I visited a church to perform a marriage c eremony. The young man did not appear, and at the end of two hours, the bride-
to