 of the power of Infinite Context. The Unmanifest is even
beyond Infinite Context. As the Buddha pointed out, being mortal automatically entails suffering,
which is why he taught to seek enlightenment in order to preclude that
karmically determined recurrence. At very high levels, the subjective
experiencing of existence is no longer limited by the narcissisti c ego or the
psychological blocks of the positionalities. This condition is the
consequence of progressive surrendering at great depths of all limitations
and belief systems. The require ment is the persistent “one-pointedness of
mind,” processing out the emotional/mental residuals of lower
consciousness levels and surrendering all self-identities and mental belief
systems. The capacity to reach the condition or state classically called
“enlightenment” represents the fulfillment of the potential of consciousness
in its evolutionary progression. Consistent application of any spiritual principle can unexpectedly result
in a very major and sudden leap to unanticipated levels. At that point,
memory may not even be avail able; instead, the Knowingness of Spiritual
Truth presents itself silently. Comfort and confidence can be derived from this verifiable reality: that
the rare persons  who are actual ly attracted to enlightenment as a life goal
are attracted because that is already their destiny. For the same reason, only
future golfers would be taking golf lessons. Enlightenment is the consequ ence of the surrender of all dualistic
illusions to Truth. All suffering ends with dissolution of the ego’s
positionalities. Thus do we praise the Lord God for radiating Light to the
world. To seek enlighte nment is a major decision. The decision itself is therefore
akin to a “yang ” position—bu t subsequently, the process itself is more
intrinsically akin to a “yin” posture. While the ordinary ego is programmed
to “getting” (yang), spiritual intention now shifts to “allowing” (yin). The dedication to Self-realization and enlightenment is a disciplined
straight-and-narrow path. Thus, a serious devotee is advised to bypass the
attraction of curiosity and the appeal to the inner child offered by the
magical and mysterious paranormal and psychic phenomena that are
commonly merchandized and prof fered as learnable skills. Spiritual evoluti on is a lifetime commitment and a way of life by which
the world and all experience subserves spiritual intention. Miraculous
events are merely the actuali zation of potentiality that appears when
conditions are appropriate. From an even more advanced level of
consciousness, it becomes apparent that all phenomena are actually
occurring sponta neously as a consequence of the evolution of the universe
itself, and therefore not only is life perfect at any moment, but it is also a
continuous revelation in which one is a participant/observer. Aware mind is not prone to bana l positionalities or judgments nor does it
get entrapped in frenetic endea vors. It tends to be easygoing and mellow
and prefers to observe rather than to become involved in the world’ s
dramas. A ware mind is not involved in worldly definitions of gain or loss. The state of enlightenment is therefore the potential Reality that replaces
the illusions of the ego’s perceptual positionalities. Spiritual intention,
effort, and decision potentiate the evolution of consciousness from the
linear limited to the nonlinear Allness of Reality. God is the source and presence of peace, love, stillness, and beauty. God
is beyond all universes and materiality, yet is the source of All That Is. To seriously seek enlightenment is a very strict discipline that therefore
eschews the attraction of involvement in supposed spiritual movements that
are actually intrinsically politica l in nature and factional. The attraction of
“changing the world” (for the presumed better, of course) appeals to the
naïve idealism of the inner spiritual adolescent and is transcended with
maturity. The nature of human life is the automatic consequ ence of the
overall level of human consciousness itself. Therefore, to benefit the world,
it is necessary to change not the world but oneself—for what one becomes
is influential by virtue of its essence (nonlinear) and not its actions (limited
and linear). The energy of life is a radiance from the field of consciousness,  which is
the mode of the Presence of Divinity that manifests in physicality as
Creation. The capacity for enlightenment is merely a consequence of
consciousness returning to its source, which is Divinity Immanent as Self. The ego/self identifies with its various functions and qualities and labels
them as “me” and says that is “who I am. ” This results in the vanity of
authority, an error that originated during evolution as a consequence of
identification with the experienc e of the senses. Thus comes about a typical
conclusion that “I” itch, instead of “the body” itches. The same error of
authorship/ownership occurs with feelings and thoughts in that the witness
identifies with the subject and the content of the experiencer. The experiencer function is an information probe that collects linear data
and therefore is an “it” and not a “me. ” It is a functional processing unit
similar to the senses of smell or touch. Enlightenment is the consequence of a major shift of content and
identification. The experiencer focus is like a screen that veils Reality and
drops of its own accord when the props are removed. This is the
consequence of surrendering the will to God. The sense of reality of the self
was actually due solely to the underlying Presence of the Self. It is helpful to remember that neither Truth nor enlightenment is
something to be found, sought, acquired, gained, or possessed. That which
is the Infinite Presence is always present, and its realization occurs of itself
when the obstacles to that realization are removed. It is therefore not
necessary to study the truth but only to let go of that which is fallacious. Moving away the clouds does not cause the sun to shine but merely reveals
that which was hidden all along. Spiritual work, therefore, is primarily a letting go of that which is
presumably known for that which is unknown—with the encouragementthat the effort is more than well rewarded from others who have realized the
Infinite Presence. To look within for the actual source of love leads to the discovery of the
Self. Like the sun, the Self is ever present, unconditional, and not subject to
thought, opinion, or attitude. The Self can only love because  that is its
essence. The love of the Self is not earned, deserved, or subject to
limitation. The Self is the source of life and the subjective awareness of
existence. It is beyond all dualities; there is no duality between the Self
and existence. The Unmanifest and Manifest are one and the same. Consciousness may include content, or it may not. By analogy, space is not
dependent on the presence of planets or universes, yet it includes all of
them. Consciousness does not recognize separation, which is a limitation of
perception. The enlightened state is a “Oneness” in which there is no
division into parts. Such division is only apparent from a localized
perception; it is only an accident of a point of view. To best serve the world, seek enlightenment and transcend illusions
rather than contribute to them. The Infinite, Ultimate Potentiality is the Actuality of Existence. “All That
Is” is therefore innately Divine, or it could not exist at all. The absolute
expression of Divinity is Subjec tivity. If I exist, then God Is. Enlightenmentis the verification that all existence is not only the result of Creation, but
that existence itself is not different from the Creator. The created and the
Creator are one and the same. Through spiritual alignment, intention, and devotion—aided by
meditation, contemplation, authenticated instruction, and Truth; and
assisted by the energy field of an advanced teacher—gre at leaps of
consciousness can occur unexpectedly. Thus, it is important to know of
these leaps well in advance, as confirmed by consciousness research. The chances of becoming enlightened are now more than one thousand
times greater than at any time in the past, which means that reaching the
level of Unconditional Love (calibration 540) is a very attainable and
practical goal. From the level of Unconditional Love, the pathway is
increasingly joyful. At level 600, there occurs an infinite, silent stillness and
peace—and progression from there is up to the Will of God, karma, and the
potentialized Knowingness nascent within the spiritual aura. Truth is recogniz ed. It presents itself to a field of awareness that has been
prepared in order to allow the presentation to reveal itself. Truth and
enlightenment are not acquired or achieved. They are states or conditions
that present themselves when the conditions are appropriate and the
obstacles are removed. All avenues of questioning lead to the same ultimate answer. The
discovery that nothing is hidden and Truth stands everywhere revealed is
the key to enlightenment about the simplest practical affairs and the destiny
of mankind. In the process of examining our everyday lives, we can find
that all our fears have been based on falsehood. The displacement of thefalse by the true is the essenc e of the healing of all things visible and
invisible. And always, a final question will eventually arise for every
questioner—the biggest question of all: “Who am I. ”
Investigation into the nature of consciousness leads directly to the very
source of illumination, for the Light of Consciousness is the condition of
enlightenment. By its Light, the knower and


 Kidney  cannot store the Qi that the
Lung receives. THE LUNG-HEART CONNECTION
Since the Lung commands the Qi and the Heart  rules the Blood, the
Lung and Heart  depend upon each other. The axiom “Where Qi goes,
Blood  ows” means that the movement of Qi governs the ow of
Blood. The beat of the heart keeps pace with the breath, and the
Blood  follows the Qi on its return to the Heart. A congestion of Lung
Qi impedes the circulation of Blood, causing palpitations and fullness
in the chest. A deciency  of Heart  function impairs respiration,
causing shortness of breath and easy sweating. Other disturbances of
the Lung manife st as disorders of the skin, mucous membrane, and
venous circulation. Manifestations of this include dry and wrinkled
skin, allergic dermatitis, loss of body hair, varicose veins, sensitivity
to drafts and changes in temperature, and diminished immunity to
colds, us, and other infectious microbes. MATE OF THE  LUNG: THE  LARGE INTESTINE
The Large Intestine  is the Yang partner of the Lung Network  It amasses
and discharges the refuse of digestion and metabolism, continuing
the process of rening that begins in the Lung. By dispelling stale air
and excreting turbid matter, the Lung and Large Intestine  separate
out that which we no longer desire or need. Generally, the Large Intestine  delineates and shapes that which we
no longer want and that which is not us—creating the space for
recognition of what we do want and who we are. It helps us to
concretely distinguish between what is useful and useless, benecial
and harmful, right and wrong, self and nonself.When the Large Intestine  is not functio ning properly,  distinctions
become vague  and ambiguous, and the mind becomes unclear and
cluttered. Failu re to eliminate the old leaves no room to take in
what is fresh and new, leaving an unpleasant feeling of stuness,
staleness, and lifelessness. Conversely, being unable to extract and
retain the good leaves a person weak, empty, and withered. The
Large Intestine, together with the Lung, promotes the processes of
separation, distillation, individuation, and elimination, engendering
a distinct sense of form and value. The ease with which we are able to let go of unnecessary
thoughts, feelings, and attachments is facilitated by the function of
this Network. Letting go can be experienced in the extreme as a loss
of control, provoking an urgent desire to exercise stricter self-
regulation. For the sake of security, relaxation and exibility may be
sacriced. This reluctance to easily release impulses and express
feelings develops into a posture of rigidity and withholding. Suppressing physical and emotional responsiveness is a way of
armoring oneself, stiening and hardening the protectiv e envelope
of the psyche  and soma. The skin and supercial musculature
become rigid, the deeper muscles of the diaphragm and intestines
become spastic and tense. Asthma, constipation, stiness of the
spine and neck, and spastic colon are the consequences of this
overrestraint of Lung and Large Intestine. Ment al xation and
emotional inhibition limit the range of response, restricting
creativity and the adaptability of the organism. INSPIRATION, FORM
With inspiration and expiration the body inates and shrinks,
dening the margins of contraction and expansion, the fundamental
polarities of Yin and Yang. Breath ing is separated into inhalation
and exhalation—between the two there is a brief interval,  a moment
of stillness that partitions events, marking beginnings and endings. The Lung is sensitive, tender, yielding,  open, and rened as it directs
the Qi, providing form, structure, and denition. When the Lung is
vigorous and strong, the skin is smooth, supple, and vibrant, thebody has abundant physical power, an even tempo, and superior
immunity. The Lung is the source of inspiration—it creates the open
space, the emptiness within  which new ideas and emotions take
shape. WATER: THE KIDNEY
The Kidney  consol idates and stores the Qi that initiates and keeps
life growing. Like a minister of interior who conserves natural
resources, stockpiling essential raw materials for use in times of
growth, crisis, or transition, the Kidney preserves  what is essential,
the Essence, of human life. As the well of vitality and endurance, the
Kidney  is the germ of intellect, creativity, and houses our instinct to
procreate and survive. Kidney-Bladder
HARBORS THE  GERM
Before we are born our parents endow us with Essence Qi, which
following birth is fortied by Air Qi  from the Lungs  and Food Qi  from
the Spleen. Both inherited and acquire d Qi is collected within the
reservoir of the Kidney  to be dispensed as needed. To say the Kidney
holds the Essence  means it generates and warehouses the original
material substance that forms  the basis of all other tissues—it grasps
the kernel from which all life springs. Kidney Essence  can be likened
to the geneti c information encoded in DNA, the template of
biological destiny, which along with basic structural proteins formshormones and enzymes that direct cellular metabolism. The Kidney
is the fundament that uphold s our continuous regeneration, the link
in our chain of being. Responsible for procreation, the Kidney
transmits our physical and cultural inheritance as a species from
millions of years of evolution. It is the source of our imagination,
enabling us to look backward at our ancestral origins, our heritage,
and look forward to envision our future and create our progeny. Kidney NetworkAs the deep-reaching roots of a sapling suck the juices of the earth
while its leafy branches imbibe sunlight and air, so the Kidney
secures essent ial sap (Yin) while imparting essential heat (Yang). Kidney Yin, like the root system, nourishes and moisturizes, whereas
Kidney Yang warms  and activates. Even though the Kidney  is the
most Yin organ, it contains within it the Yang seed of its opposite,
Fire. The rudime ntary vegetative mechanisms that sustain the
organism—analogous to the integrated function of the
hypothalamus, pituitary, and adrenal glands in Western terms—are
governed by the Kidney. The primary catalytic substance, Kidney
Essence  (Jing), enables the Spirit  (Shen) to express itself. Jing and
Shen interac t to create the soma and the psyche, the Water  and Fire,
the Yin and Yang. The presence  (Shen) that animates the being is
required to humanize its vessel, the body. The vessel (Jing) is
necessary to give mindful existence its form. REGENERATION
The Kidney  supports the reproductive organs (ovaries, uterus,
testicles, prost ate), the reproductive material (sperm and ovum),
and reproduct ive activity (sexual impulse, ovulation, ejaculation,fertilization, gestation). When the Kidney Qi  is abundant, sexual and
reproductive life is vigorous  and lasting. The supply of inherited
Essence  is nite—our lifespan is demarcated by its ultimate
diminution. GROWTH
The Kidney  engenders the structural elements of the body and
regulates growth. The proper unfolding of mental and physical
maturation depends upon the adequate supply of Essence, which
gives rise to the marrow, which in turn produces the brain and
spinal cord, bones, teeth, blood, and hair. The brain is called the
“sea of marrow,” meaning that the cleverness and acuity of the
mind and senses are subsid ized by the Kidney, as is the timely
appearance of teeth, secondary sexual characteristics, the ability to
store calcium in the bones, inscribe experience in the memory, and
accelerate the manufacture of red blood cells. When Essence  is plentiful, the life force and the ability to resist
disease and adapt to change are strong. Poor health, developmental
deformities, mental retardat ion, fragility of bone, and premature
aging signify insuciency of Essence. Withering of the skin,
deterioration of the joints, fading of mental faculties, stiness of the
spine, loss or graying of hair, dimness of vision and hearing, loss of
teeth, impotence, and infertility betray its decline. Ample stamina,
luxuriant hair, perennial vigor, sound teeth, and agility of thinking
evidence ourishing Essence. FLUID METABOLISM
Kidney Yin is the basis of all liquid substances in the body, and
Kidney Yang regulates the balance and circulation of these
constituents. All internal secretions and interstitial uids are derived
from the synthesis of inherited and acquired Yin Essence, including
tears, saliva, mucus, urine, sweat, cerebrospinal uid, synovial uid,
plasma, and semen. The Yin aspect of the Kidney  accepts and


 never nurse her baby when she is in the
least over-heated or chilled with cold or laboring under any great emotion, such as grief, sympathy or anger. Fear and
anger change the milk of the mother to a poison. Children
have been thrown into spasms and known to die from nursing
just after the mother had undergone these conditions. It is customary to begin feeding children at the age of
nine months such things as oatmeal, crackers, and white
bread. It would be very difficult to select anything in the food
line more mischievous than these articles. They are composed
very largely of starch, which the infant stomach cannot
digest, and none of its intestinal organs can assimilate. The making and selling of penny confections ought to be
prohibited by law. The man who makes the all-day sucker
and other cheap filthy candies and confections to give to
innocent children for their pennies is a criminal, and ought to
be deprived of his liberty, and put out of business. It is not
uncommon for children at the age of ten, especially in cities,
to be afflicted with well-devel oped cases of acute indigestion,
which stunts the growth of both body and brain, from the
baneful effects of which they never can recover. It looks incredible indeed that from the great faculties of
teachers, in no institution of learning in this land has there
ever come one suggestion—one hint, as to what kind of
material would make the best blood, build the best body and
brain It seems as if the thought would sometimes come to
these instructors of the youth of the land that the brain of the
children with which they are so industriously laboring
depends entirely for its size, quality and activity upon the
body, and the body depends entirely upon the material out of
which it is constructed. Some day the professors will begin to
think along these lines/and the food question will become a
part of the school and college curriculum. FOOD VALUES AND TABLES. THE following tables were compiled from analyses made by
government experts in the Agricultural Department at
Washington. We give a table on flesh foods, not because we endorse
or recommend them, but because it affords an opportunity of
comparison, which is the best means of acquiring knowledge:
The superiority of nuts in every life-giving property will
be noticed at a glance—for inst ance, the fuel value of pork-
sides, the meat which contains the greatest amount of fat, and
but little else, is only about 2,500 heat calories per pound,
while all the shelled nuts given in the table except one show a
fuel value in excess of the fattest meat, while most of them
run above 3,000, or from thirty to fifty per cent. greater than
meat as a fuel or heat producing article. The thing, however, that ma kes nuts such an'excellent
article of food is that their nutritive elements are almost
perfectly proportioned; that is to say, a normal body requires
so much water, proteids, carbohydrates, mineral salts and fat
to sustain it healthfully each twenty-four hours, and in nuts
these elements are found more correctly proportioned
according to the requirements of the body than in any other
article of food known to science:

 HOW TO BEGIN THE USE OF UN-
COOKED FOODS. IN dealing with the human body we must respect the laws of
heredity and environment. What might have been natural a
thousand years ago may be very unnatural to-day, and what
was decidedly unnatural at that remote period of time may
have become natural. The human body has the faculty of
adjusting itself even to false conditions, through the long
process of time. The experiment may have killed a million or two people,
and dethroned the mental and moral machinery of as many
more, and shortened up the life period of several billion more,
but "Stickatitiveness" will in time work things around until
the very laws of nature seem to change to fit the false
condition. This, however, in reality is not true. The price for every
violated law must be paid, and so long| as it is violated, just
so long will nature demand her settlement. The real penalty is
the difference between what man is find what he would have
been had he lived in obedience to the laws of his
organization. Since people have evolved into their present habits and
customs, to correct them they must evolve out of them. Therefore in adopting the use of uncooked foods, it is safest
to start on the evolutionary plan, gradually increasing the
number of uncooked dishes, and decreasing the number of
cooked ones, until all cooked and devitalized foods have been
eliminated and the system has had time enough to adjust itself
to the new conditions. This process can be hastened by
simplifying the diet—by limiting it to a few things, which
contain all the elements of nourishment. Such foods should be selected as are not commonly
cooked, such as all kinds of nuts or bananas and cream, for
the heavy portion of the meal; and milk, dates, figs, lettuce or
cabbage, and juicy fruits, melons  and berries, to close with. The mixing of the following articles in the process of
mastication develops a very delicious taste:

Pecan meats and cabbage. Protoid nuts and apples. Heavy cream and sweet apples. Nuts, lettuce and olive oil. Bananas, cream, dates and nuts. Bananas, figs and cream. Flaked wheat, dates, cream and nuts. Thoroughly
Flaked oats, dates, cream and nuts                masticated. Sweet apples, nuts and cream. Soaked prunes and cream. Soaked evaporated p eaches or apricots,
         raisins and cream. Unfired bread and cream cheese. Unfired bread, pecan meats. Unfired bread, sweet butter and Brazil nuts. Thorough mastication develops in all uncooked foods a
new and delicious taste. When the saliva, which is an alkaline
substance, begins to act upon the starch and other parts of
these foods the change that takes place in the blended articles
above tabulated creates a deliciousness that will win at once
those who try these blends follo wed by thorough mastication,
RECIPES. IN bringing about any change in the habits of people, it
becomes necessary to pursue lines of least resistance. So
firmly fixed in the minds of the public is the idea that foods
need preparation, need fixing or something done to them
before they can be eaten, that in  order to induce them to take
any step in the direction of correct feeding it becomes
necessary to in some way prepare even elementary, or foods
in their natural condition. In reality foods in their natural
condition require but little preparation. The object, however, of the following recipes has a
threefold purpose; first, to make the change from the old to
the new, or from the unnatural to the natural way of living, as
little radical as possible. Second, to group foods into such
combinations as will chemically harmonize when mixed in
the stomach; and third, to make them attractive to the vision. There is nothing that invites us with a richer welcome—
nothing that excites the desire to eat—nothing that arouses
every organ of digestion more than nature's richly colored,
luscious and odorous edibles. The recipes given here prove that there is a far wider
scope for variety and display than most people would
suppose. They are the results of long, careful and tedious
experimenting. They are offered as a help to those who desire
to take up the new or natural method of living. The old
proverb which says "There is nothing new under the sun" was
very sorely tried in the preparation of this work (unless we
are willing to go back to a time when man loped on his all-
fours through the forests of the Orient). In all the great New
York libraries there was not a book to be found that was of
any material aid to us in this work. It has all been drawn from
original labors. Many things th at seemed theoretically certain
were by practical experimenti ng proven to be untrue. After
several thousand experiments, we learned that in matters of
diet the laws of environment and heredity must be
considered. It is not necessary to eat cold foods in order to eat
uncooked foods. The recipes given here we regard as little more than
suggestions. We sincerely hope that those who deem it worth
their while to give any thought to the kind of material out of
which they build their bodies and brain, will take up this great
work and carry it on to higher and higher degrees of
development. Difference in temperature is the only scale by which to
measure motion, or all expressions of energy. Food,
therefore, should never be eaten very cold nor very hot, but as
near the temperature of the body as possible, cold food must
be brought to the temperature of the body at the expense of
energy. Icy drinks are responsible for much stomach trouble. They do violence to every law governing health. Many things
in the uncooked bill-of-fare may be heated up to 140° or 150°
Fahr., if it makes them conform more to the demands of taste without injury or without bringing the articles so heated into
the ranks of cooked foods. SOUPS. WERE we to follow strictly the highest dietetic law, soups
would not


	are. The	qualities	of	gratitude,
thankfulness,	gentleness,	and	appreciation	are	themselves	powerfully
transforming. Our	experience	of	the	world	and	life	is	totally	the	result	of
inner	beliefs	and	positionalities. Out	of	love	and	respect	for	God	arises	the
willingness	to	surrender	all	these	prejudgments,	and	the	humility	that
ensues	opens	the	doors	to	the	splendor	of	reality,	which	is	the	revelation	of
the	Self. Love	is	the	magic	catalyst	that	brings	about	the	awareness. In	the
end,	faith	is	replaced	by	certainty,	and,	therefore,	it	is	said	that	God	is
found	by	those	who	seek	Him. Q:	You	seldom	mention	the	physical	body. What	is	its	importance	in
spiritual	work? A:	The	body	is	a	product	of	nature	and	part	of	the	animal	world. One	might
say	it	is	owned	by	nature	but	rented	to	us	provisionally. It	has	only	a
temporary	existence	and	thus	does	not	justify	undue	attention	or
importance. Its	value	is	its	capacity	for	communication,	a	means	of
conveying	information	and	sharing	awareness. If	adequately	tended,	it	is
hopefully	a	source	of	pleasure	and	a	means	of	accomplishing	work	and
expressing	affection. Essentially,	it	is	a	temporality,	an	experience	of
perception	or	position	in	space	and	time. Perception	claims	it	as	‘me’,	or	at
least	as	‘mine’. This	is	a	major	restriction	and	limitation	of	identification
of	the	self	with	physicality	and	form. Like	any	other	living	thing	in	nature,
the	body	responds	to	kindness,	respect,	and	consideration. It	can	be	cared
for	and	loved	like	a	cherished	pet	without	necessarily	identifying	with	it	or
becoming	unduly	attached	to	it. One	of	the	most	difficult	areas	for	clarification	of	the	differentiationbetween	self	and	body	is	the	functioning	of	the	senses. These	are
experienced	and	believed	to	be	functions	of	the	physical	body	itself. As
strange	as	it	may	seem,	the	actual	locus	of	sensory	experience	is	within	the
invisible	domain	of	the	inner	energy	body	that	activates	the	physical	body. The	physical	body,	in	and	of	itself,	has	no	capacity	to	experience	anything
at	all! The	experiencing	of	the	senses	(as	well	as	of	everything	else)	is	a
quality	of	consciousness	associated	with	one’s	presence	as	an	energy	body
within	the	physical	body	image. Anyone	who	has	ever	had	an	out-of-body
experience	remembers	that	all	modalities	of	sense	were	the	function	of	the
etheric	body	that	was	associated	with	their	consciousness	and	sense	of	self. Sight	and	hearing	continue	even	if	the	physical	body	is	in	a	dormant	or
unconscious	state. The	‘self’	experience	migrates	out	of	the	body	along
with	the	sense	of	positionality	or	movement. In	that	state,	the	‘I’	sense	is
located	within	the	energy	body,	and	the	physical	body	becomes	an	‘it’. It	is
seen	as	‘a	body’,	not	‘my	body’. High	numbers	of	people	report	identical	experiences,	so	there	is
common	agreement	as	to	the	nature	of	the	phenomenon. Likewise,	near-
death	experiences	often	involve	the	‘self	’	traveling	down	tunnels	of	light,
meeting	people,	and	encountering	various	colors,	and	then	having	a
reluctant	return	to	re-inhabit	the	physical	body. Thus,	we	can	say	that	we
inhabit	a	physical	body,	but	we	are	not	a	physical	body. It	is	clear	that	the
spirit,	soul,	or	energy	self	is	a	resident	of	the	body	and	tends	to	blend	in
and	diffuse	with	it,	and	so	loses	its	unique	identity. Some	people	are	prone
to	leaving	their	body	accidentally	or	at	will;	astral	projection	as	a
technique	can	in	fact	be	taught	as	a	skill	so	that	one	can	leave	one’s	body
at	will	and	even	choose	locations	to	visit	(e.g.,	at	the	Monroe	Institute). Distant	viewing	and	clairvoyance	are	the	partial	projections	of	the
sensory	faculty	of	the	energy	body. The	‘experiencer’	is	the	inner	presence
within	what	has	been	variously	called	the	astral,	etheric,	soul,	or	spirit
body. The	spirit	body	is	not	controlled	by	the	usual	forces	called	physical
but	instead	exists	on	another	dimension	or	plane. Mind	also	travels	with	the	spirit	body	and	realizes	that	it	is	separate
from	the	brain. Consciousness	does	not	depend	on	physicality	but	exists
independently	of	it. When	localized,	however,	it	tends	to	identify	itself
with	form	and	location. Q:	What	about	purification	and	mortification	of	the	body? A:	There	is	nothing	to	purify	except	illusion. Desires	are	for	specific
experiences	and	sensations	that	can	be	sought	through	the	body,	but	theproblem	is	not	that	of	the	body	but	of	the	mind. It	is	the	mind	that	is	trying
to	anticipate	and	control	experience. Q:	Does	the	experience	of	the	body	change	with	advanced	spiritual
awareness? A:	There	are	changes	that	occur	in	the	nature	of	the	bodily	experience. The
sense	of	location	is	more	general	and	less	specific. There	are	periods
during	spiritual	work	when	the	body	seems	to	almost	disappear	as	though
forgotten. There	are	also	times	when	very	intense	energies	seemingly	flow
through	the	nervous	system,	and	various	burning	sensations	are
experienced	as	though	the	nervous	system	were	on	fire. There	was	also	a
period	when	the	kundalini	energy	flowed	with	intense	pleasure	up	the	back
and	spine	into	the	head	and	brain,	and	then	down	and	out	to	the	heart. There	can	be	a	loss	of	bodily	desires	and	withdrawal	of	interest	in	the
body	so	that	physical	survival	may	at	times	depend	on	input	from	people
in	one’s	surroundings. There	can	be	a	marked	loss	of	appetite	and	interest
in	bodily	sensations. Vision	changes	in	that	everything	seems	to	be	in	slow
motion. There	is	reliance	primarily	on	peripheral	vision	rather	than	central
vision. Time	stops,	which	seems	to	be	related	to	the	loss	of	specific
connection	in	space. There	is	also	an	unsteadiness	of	bodily	movement. When	realization	of	the	Self	occurs,	there	is	difficulty	with	pronouns
and	what	to	call	what	the	world	considers	to	be	‘I’	in	terms	that	are
understandable. It	seems	strange	at	first	to	watch	people	speaking	to	the
physical	body	as	though	it	were	one’s	identity. There	is	a	loss	of	the	fear	and	startle	reflexes. It	is	more	difficult	to
process	linear	thought	and	decipher	ordinary	human	speech. This	results	in
a	delay	in	responding	to	verbal	communication. This	delay	has	to	do	with
a	process	occurring	in	consciousness	that	translates	linear	processing	of
language	into	meaning	in	terms	of	essence. This	delay	does	not	occur	with
understanding	animals	or	human	body	language. It	seems	to	happen
because	consciousness	focuses	on	essence	and	meaning	rather	than	on	the
detail	of	form. It	also	has	to	shift	from	its	natural	attunement	with	silence
to	proximal	detailed	sound. There	is	no	separation	between	what	appears	to	occur	and	the	Self. ‘Causes’	are	not	sought	externally,	and	so-called	‘events’	occur	as	a	result
of	what	is	held	in	mind. There	are	no	causes	attributed	to	the	world	itself
but	only	to	consciousness. People	around	one	seem	to	be	run	by	the	ir


 because it is necessary. We are all
human, we ar e all wounded, and we all fall pr ey to the
shadow side of human e xistence. W e have all fallen, yes,
but we ar e not without the means to rise back up. In or der
to do so, however, we must commit to the power that
rebuilds our wings. W e must be willing to bring our darkness
to light and to consciously and willingly sur render it to God. Let’s say I have come to r ealize that a diﬃcult situation in
my life was caused by my own er ror or personality defect. Perhaps I was contr olling in a r elationship and so cr eated
conﬂict with a friend or family member. Atonement calls for
me to r ecognize my shadow aspect—in this instance, my
contr olling natur e—and ask God to r emove it. As we’ve discussed befor e, it’s not enough to just say,
“Okay, I won’t be contr olling anymor e.” That is certainly a
good r esolution and may go a long way towar d cor recting
behavior. But when a trait is an actual patter n within yourpersonality—a shadow face you wear that is truly you at
your worst or near worst—then it has become entr enched
within your attitudinal matrix. It is not enough to just decide
to be diﬀer ent, because the shadow has over ridden your
normal decision-making powers. Once a shadow persona
has developed—you the cynical, you the jealous, you the
raging—then healing r equir es that you atone: that you tak e
responsibility for the damage you might have alr eady done
and ask God to change your heart. It is critically important that we look deeply at our own
thoughts and actions—particularly wher e they have been
mistak en. In doing so we ar e addr essing not only our
individual shadow, but the collective shadow as well. Ultimately, the healing of the world will emer ge not fr om our
changing and cor recting others, but fr om our willingness to
change and cor rect ourselves. Since all minds ar e joined,
our ability to self -correct has a cor rective inﬂuence on the
entire universe. In a very r eal way, it’s the only thing that
does. This cor rection might begin with a nudge fr om conscience. Conscience is healthy shame—a temporary discomfort that
comes not fr om the shadow, but fr om the light. It is only a
sociopath, af ter all, who feels no r emorse. It is part of what
makes us human, that something in us knows when we
have been wr ong. The pr ocess of atonement involves courage, compassion,
and honesty with oneself : “I bring this up. I r ealize it is my
wound. I’m willing to look at it, and I’m willing to change.” It
is so easy, when a situation is diﬃcult, to cast all blame for
the pr oblem onto others. But the true seek er says, “What
did I do wr ong? What was my part in this disaster?”
If we don’t look at wher e we’r e dishonest, harsh,
unfor giving, disr espectful, gr eedy, domineering, and so on,
then we cannot change that thing. If we just suppr ess our
shadow, trying to disown it, then it e xists as an unintegrated
fractal of our personality. And we have no power over whatwe have not e xplor ed. Whatever it is, it will act lik e an
emotional ter rorist embedded within our psyche, able to
ambush us at any time. It will mak e itself known in one
situation or another as a psychic scr eam we cannot ignor e.
This is natur e’s brilliant way of for cing us to look at
something, for nothing gets our attention lik e going thr ough
a personal disaster and knowing that we caused it. The shadow acts lik e a series of land mines in your
personality. You think you’r e doing so well—you’ve got your
list together, your organization together, your business plan
together, your money together—you think you’ve got
everything so together, and then you go do something that
totally blows everything. Y ou can har dly believe it. Nobody
else blew it— you blew it. And you ﬁnally r ealize that until
you deal with that part of your personality, you’ll pr obably
blow it again. I asked a woman once, “ Are you in a r elationship now?”
And she said, “I hate who I am when I’m in a r elationship. I’d
rather not be in one.” So many people can r elate. W e say to
ourselves, “I don’t even want to go out ther e. I don’t want to
attract a r elationship or a business opportunity or whatever,
until I have healed whatever part of myself that is sur e to
sabotage it when and if it happens.”
It tak es courage to deeply look at ourselves, but we can’t
have r eal fr eedom and peace until we do. That’s why we
want to be car eful not to over emphasize a quick and easy
trip to happiness. Enlightenment gets us to joy, but not
immediately. First we must face the sor row that stands in
front of it. We must tak e the time to r eﬂect on our own dysfunction,
our shadows, because unless we look at them, they r emain
in place. But this can be har d. We heal thr ough a kind of
detox process, and sometimes we have to bur n through
diﬃcult feelings as they come up for r eview. Something
emer ges fr om the shadow of our subconscious mind, giving
us the chance to see it clearly, and we ar e hor riﬁed to thinkwe wer e ever lik e that. But we ar e not lef t at that place
without the Illuminator’s help. If we so choose, we can
surrender our darkness and ask that it be healed. God will
not tak e from us what we do not consciously r elease to Him,
for to do so would be a violation of our fr ee will. But what we
do sur render and atone for is then transfor med. Such inner work can be painful, but it is vital and
unavoidable. Emotional pain is important, just as physical
pain is. If you had br oken a leg and it wasn’t painful, how
would you know it needed to be reset? Physical pain is a
way the body says, “ Look at this. Car e for this. T end to this.”
And psychic pain is the same. Sometimes we need to say, “I
need to tend to this pain. Why is it her e? What is this
situation trying to tell me? What part of myself do I need to
address?” If you go to the doctor with a tor n knee, the
doctor doesn’t say, “W ell, let’s look at that elbow.” It is the
same with God. The wound must be look ed at. And the
physician, both human and divine, is not ther e to judge you,
but to heal you. We’re often afraid of taking a good look at our shadow,
because we want to avoid the shame or embar rassment
that might come along with admitting our mistak es. W e feel
if we tak e a deep look at ourselves, we’ll be too e xposed. We don’t want to look at our own shadow, because we’r e
afraid of what we might see. But the only thing we should
actually fear is not looking at it, for our denial of the shadow
is exactly what fuels it. At ﬁrst you say, “I don’t want to look at it, because I’ll
hate myself.” But then you say, “No, I have to look at it,
because otherwise I can’t r elease it to God.” And something
counterintuitive and wonderful happens when you do. One
day I look ed at something in myself that I had been avoiding
because it was too painful. Y et once I did tak e a look, I had
an une xpected surprise. R ather than feeling self -hatr ed, I
was ﬂooded with compassion for myself, because I r ealizedhow much pain I would have had to be in to develop that
sort of coping mechanism to begin with. All of us ar e scar red, yet the pr oblem is that our scars
don’t show up as such in the eyes of other people. R ather,
they show up as character defects. If a thr ee-year-old is
screaming and crying, we’r e likely to say, “ Oh, the poor
darling is so tir ed.” But when you’r e a crying and scr eaming
forty-year-old—even if your pain is dir ectly r elated to your
trauma as a thr ee-year-old—people don’t say, “ Oh, he’s so
tired.” They say, “ He’s hor rible.”
Your character defects ar e not wher e


#1:LearntoListentoYourBody
AswediscussedinChapter2,yourbodycomesequippedwithahealingsystemthatisconstantlyattemptingtocommunicatewith
you,24hoursaday,sevendaysaweek. Throughthelanguageyourhealingsystemspeaks,itsendsyouvaluableinformationtohelpyouknowwhatitsneedsare. Forexample,whenyourbodyishungry,andyoufeelhunger
pangsinyourstomach,yourstomachwillsoonbegintorumbleandgrowlifyoudon’tputsomethinginyourbelly. Whenyourbodyis
tiredandrequiressleep,youreyeswillfeelheavyandyouwillbegin
toyawn. Whenyourbodyneedswater,youfeelthirsty,which
createsastrongurgetodrinkfluids. Similarly,whenyourbladderbecomesfullandrequiresemptying,youfeeltheurgetourinate. StrengtheningandFortifyingYourHealingSystem 77
Inadditiontothesemoreobviousformsofcommunication,
yourbodyisconstantlysendingyouothermoresubtleinformation. Dependingonwhatkindoflisteneryouare,youmayormaynot
bereceivingandprocessingtheseotherimportantmessages. Forinstance,
aWhenyouaretense,upset,orunderstress,youmaynoticeatightorheavysensationinyourchest,whichmakesyourbreath
ingslightlydifficult. Youmayalsonoticeyourheartskippinga
beatortwo. Youmaytl-ytoignorethesesensations,asmanypeople
do;butifthisisanearlywarningfromyourheart,itcouldleadtoincreasedpainknownasangina,whichoccurswhenthereisalack
ofadequateoxygenandbloodflowtotheheart. Thesesymptomscouldbedangersignalsofanimpendingheartattack. Ignoringthemessagescouldhavedisastrousconsequences. aYoumayfeelqueasyornoticeaknotinyourstomachwhenyou
arenervous,afraid,orconfrontedwithanunpleasantsituation. If
thesituationisnotresolvedandisallowedtolinger,thesensationsmightincrease,orbecomepersistent,whichcouldbeearlywarn
ingsignsofanimpendingintestinalproblem,suchasanulcer. Eventhoughsomeofuslistentoourbodiessomeofthetime,
manyofusdon’tlistenuntiltheyareactuallyscreamingatusandrefusingtocooperatewithusuntilwetendtotheirneeds. Ourbodiesscreamatusbycausingintensepain. Thispainisthebody’sultimatecommunicationstrategytotrytogetustowakeuptothe
factthatweareignoringoneormoreofitsvitalneeds. Toavoidpain
andtoremainhealthy,weneedtobecomebetterlisteners. Tostrengthen,fortify,andcooperatewithyourhealingsystem,
itiscriticalthatyoufirstbecomemoreawareofyourbody’sneeds
andlearntolistentoitsearlywarningmessages,inalltheirmyriadforms. Whenyoubecomeagoodlistener,yourbodywillnotneed
toshoutorscreamatyoutogetyourattention,andsoyouwillnotneedtoexperiencepain,suffering,misery,illness,ordisease. HowtoListentoYourBody
Thefollowingexerciseisasimpleyetpowerfulmethodtogainaccess
tovitallyimportantmessagesfromyourbody’shealingsystem:
78 YourExtraordinaryHealingSystem
oAliowyourselfquietalonetime. Gointoasafeandquietroom,closethedoor,andtakethephoneoffthehooksoyouwon’tbedisturbed. Ifyoucannotfindaquietplace,tryusingearplugs. Excuseyourselffromyourfamilyduties,responsibilities,andobligationsforatleast20to30minutes. Makesureeveryonein
yourhomeunderstandsthatyouarenottobedisturbeduntil
youarefinished. Youmayalsowanttoputonsomesoft,relax
ingmusicinthebackgroundtohelpsetapeaceful,quietmood. oFindacomfortableposition,preferablylyingdownonyourback. Youmayplacepillowsunderyourknees,oruseblanketsorpillowsanywhereelsetohelpsupportyourbodysothatyouarecomfort
able. Makesureyourbodyiscomfortablebeforeyouproceed. oGentlycloseyoureyesandrelaxallthemusclesinyourbody,as
ifitismeltingintothesurfacebeneathyou. oAsyoucloseyoureyesandrelaxyourbody,bringyourawareness
totheareaofyourstomachandabdomen. Noticethegentlemove
mentinthatregion. Youcanevenplaceyourhandsontopofthe
areatohelpyoubecomemoreawareofthismovement. Feeltherhythmical,automaticmovementofyourbreathasitflowsinand
outofyourbody. Noticethatwhenthebreathflowsintoyourbody,yourstomachandabdomengentlyexpandandrise. Notice
thatwhenthebreathflowsoutofyourbody,yourstomachandabdomengentlycontractandfall. Trynottocontroltherateordepthofthismovement;rather,justletyourmindbeapassiveobserverasyouwatchandobservethisgentle,automaticrhythm. oEverytimethebreathleavesyourbody,feelallthemusclesin
yourbodyreleasingtension,andbecomingmorerelaxed. oFocusyourawarenesswithin,becomingawareofhowyourbodyfeelsfromthe“inside”asyoucontinuetobreathe. oAsyoubecomemorerelaxed,observingthegentle,automaticmovementofyourbreathasitflowsinandoutofyourbody,slowlyandsystematicallyscanyourbody,startingfromthetips
ofyourtoesandmovingtowardthetopofyourhead. Visitall
partsinbetween,includingyourheartandchestarea;yourback
andspine;yourshouldersand. neck;yourgroin,buttocks,andgenitals;andyourstomachandabdominalarea. StrengtheningandFortifyingYourHealingSystem 79
~Noticeanyareasofdiscomfort,pain,ortension,whichyoumay
nothavebeenawareofbefore,intheseareas. Alsonoticeany
areasofrelaxation,comfort,andfeelingsofvitalityandhealth. •Afteryourallottedtime,gentlystretchyourmuscles,andopen
youreyes. Resumeyournormalactivities. Remembertolistento
yourbodythiswayregularly. Atfirstglance,thisprocessmayappeartobenothingmorethan
arelaxationexercise. Inreality,however,muchmoreisgoingon. First,whenyourbodyisrelaxed,yournervoussystem,whichisthe
maincommunicationslinkbetweenyourmindandbody,becomescalmerandmorefocused. Inthisstate,yourmindalsobecomesquieter,morealert,andconcentrated. Becauseyourmindandbody
areintimatelyconnected,whenyourbodyisrelaxed,yourmental
powersforinternallisteningarealsoincreased. Theawarenessyougainfromthisexercisewillspilloverinto
yourdailylife. Youwillnoticeaheightenedsensitivitytoyourbody’sinnersensations,andtoitsresponsestoyourenvironment,theair
youbreathe,thefoodyoueat,andyourmentalandemotionalstate. Whenyouregularlypracticelisteningtoyourbody,youwilldis
coverimportantmessagesfromitthatyouwereunabletohearor
feelbefore. Youwillbecomemuchmoreawareofthevaluableinformationyourbodyiscommunicatingtoyou,andyouwillbebetter
abletousethisinformationtorespondtoyourbody’sneeds. Shouldimbalancesorinsultstoyourbodyoccur,youwillbebetterableto
assistyourhealingsystemincorrectingtheseimbalancesasit
restoresyourbodytoitsnaturalstateofhealth. Byopeningthedoor
tobettercommunicationandcooperation,learningtolistentoyourbodycanbecomeoneofthesimplest,easiest,andyetmostpower
fulwaystostrengthenandfortif~’yourhealingsystem. HealingSystemR. x#2:
PayAttentiontoYourPersonalHygiene
Yourpersonalhygieneconsistsofthesimpleactsyouperformdaily
tohelpsupportandcareforyourbody. Theseactionsincludesuch
commonactivitiesasbrushingyourteeth,movingyourbowels,andbathing. Thesesimpleroutinehabits,whichmayseeminsignificant
atfirst,addupoverthedays,weeks,months,andyearsofanentire
80 YourExtraordinaryHealingSystem
lifetimeand,inthelongrun,exertapowerfulinfluenceontheperformanceandefficiencyofyourhealingsystem. Infact,yourpersonalhygienecanhaveamuchgreaterimpactonyourabilitytostayhealthyandresistdiseasesthanyourgenes,themedicineyoutake,
oryourdoctor. Theelementsofpersonalhygieneinthefollowingsectionscontributesignificantlytothehealthofyourbody,andtheycanstrengthenandfortifyyourhealingsystem. Theycanmakeahugedifferenceinthequalityofyourlife,andinyourabilitytostaywell
andresistdisease. Ifyouwanttolivealongandhappy,healthylife


ourhealingsystembeginsto
comeintoview. oAsyoubegintogetthefirstglimpsesofyourhealingsystem,allowwhateverimageisdevelopingtoformonitsown. Thereis
norightorwronghere,sothereisnoneedtojudgeanythingabouttheimage. Ifanimageformsthatistotallyunexpected,whichisoftenthecase,welcomeit. Doyourbestnottoreject
orbeafraidoftheimageofyourhealingsystemthatyourimaginationpresentstoyou. oAllowtheimageofyourhealingsystemtocomeintoclearerfocus. Noticeallyoucanaboutitsshape,dimensions,color,tex
ture,andwhetheritismovingorstill. oYourhealingsystemmayevenappearintheformofaperson,animal,orsomeothercreature. Itmightevenhaveafaceora
name. oWhenyouhaveafairlyclearpictureofyourhealingsystemin
yourmind,allowyourselftocomecloseenoughtoitsoyoucanhaveaconversationwithit. Oritmaybesopowerfulthatyou
aremorecomfortablesteppingbackandcreatingdistance. Find
thedistancethatfeelsbestforyou,andadjustyourpositionto
theimagesothatyouarecomfortable. oJustasyouwoulduponmeetinganewfriendforthefirsttime,introduceyourselftoyourhealingsystem. Oryoumayfeelasif
youaremeetinganoldfriendafteralongtime,andyouarereintroducingyourself. AdditionalMethodsandTechniques 361
~Youmaywanttotellyourhealingsystemhowyoufeel. Ifyou
areinpain,youmaywanttosharethis,oryoumaybeangrywithitbecauseyouthinkit’snotbeendoingsuchagoodjobofprotectingyourhealth. Tellitthis. Oryoumayfeelmorecomfortableaskingyourhealingsystemmorequestionsandgetting
toknowitfirst,beforeyoutellithowyoufeel. •Ifyouareinpain,youmayaskyourhealingsystemhowitcan
healyourpain. Ifyouaresickorhaveanillness,youmaywant
toaskithowtohealandgetbetter. •Askyourhealingsystemwhetheryoumightbedoingsomethingthatisinterferingwithitswork. Askwhetherthereissomething
youareneglectingtodotokeepyourhealingsystemstrongandvibrant. Askhowyoucanimproveyourlifestyleandyourdailypersonalhealthhabitsinsupportofitswork. •Askyourhealingsystemhowyoucangettoknowitbetter,and
whatitneedstobehealthyandstrong. •Continuetoaskasmanyquestionsasyoulike. •Remembertolistenattentivelytotheanswersthatwillbeforthcoming. Theremaybeaslightdelayinreceivingtheinforma
tion,sodon’trushtheresponses,orbeinahurry. •Whenyouaredone,remembertosay“Thankyou”toyourhealingsystem. •Findoutwhenyoucanmeetagain. •Scheduleanappointmentforthenexttimeyouwillmeet. Doingthisisveryimportanttohelpyoustayaccountablefor
yourroleinthisongoinginternaldialoguewithyourhealingsystem. Becauseyourhealingsystemispunctualandalwaysavailabletoyou,itwilldefinitelyshowupatwhatevertimeand
dateyouspecify,butyoumustbespecific. •Whenyouarefinished,say“Goodbye”toyourhealingsystem. Afteryouhavecompletedthisguidedimagery/visualizationexercise,takeafewmomentstoreflectontheexperience. Takeapenandnotebookandwritedownasmuchinformationabouttheexperienceasyoucanremember. Whatnewinsightsdidyougain. Make
362ActivatingYourHealingSystemWhenYou’reSick
anactionplanbasedonnewideasorinformationthatyourhealingsystemhassharedwithyouinyourimagerydialogue. Nowitisuptoyoutoimplementtheseideasinyourdailylife. So,whatareyouwaitingfor. Doittoday. Ifyoustayintouchwith
yourhealingsystem,you’llseethatitwillfunctionbetterandworkhardertokeepyouhealthyandstrong. RESOURCES
RecommendedReading
GeneralHealingBatmanghelidj,E,M. D. YourBody’sManyCriesforWater. FallsChurch,VA:GlobalHealthSolutions,Inc.,1998. Bennet,HalZina. TheDoctorWithin. NewYork:ClarksonN. Potter,1981. Bennett,Cleaves,M.<|eot_id|><|begin_of_text|>
Q: What is the recommended duration for the breathing exercise at the beginning?,
A: 3 to 5 minutes at a time, and not more than four times a day.
Q: What should you do if you are in pain, according to the text?,
A: You may want to share your feelings with your healing system, and ask it how it can heal your pain.
Q: What is the purpose of the guided imagery/visualization exercise?,
A: To activate, strengthen, and fortify your healing system.
Q: Can you force or judge the image of your healing system during the visualization exercise?,
A: No, you should not force or judge the image, and allow it to come into focus on its own.
Q: What is the recommended frequency of the breathing exercise?,
A: In the beginning, it is recommended to do the exercise 3 to 5 minutes at a time, and not more than four times a day, but you can increase the duration and frequency over time.<|eot_id|><|begin_of_text|>30 Pearls of Wisdom from
Eckhart Tolle
Eckhart Tolle is a world-renown spiritual teacher and the author of the
books “The Power of Now: A Guide to Spiritual Enlightenment” and “A
New Earth: Awakening to Your Life’s Purpose”, both of which have sold
in the millions.His work, which has been influenced by a wide range of spiritual
teachings, is centered on the recognition that the now is all that there is. Here are 30 pearls of wisdom from Eckhart Tolle:
1. Instead of reacting to the content that arises in your life—thoughts,
external events, other people, the scenery, and so on—, allow the content
to be. That is, instead of identifying with what arises in the now, become
aware of the now itself, beyond the phenomena that arise in it. To become
aware of the now itself means that you become aware of the stillness that
underlies everything. 2. Becoming aware of the now also means realizing that you are the now,
or noticing the “observer” that witnesses life’s events with detachment,
and without being possessed by them. 3. The underlying stillness is underneath and between all of your
thoughts. In fact, it surrounds all of the content in your life. 4. Meditating in the morning will help you to begin the day in the
undercurrent of stillness. 5. Most people are not aware of the field; they’re only aware of what
happens in the field. In fact, it’s not just that they’re only aware of what
happens in the field, but they identify with what happens in the field in
their search for self. 6. Fear of loss is when you identify with part of the content—withsomething in the external world–, and you think that if you lose it, you’ll
lose part of who you are. For example, when you tell yourself that without
this or that, “I’m no one”. 7. You’ll live in a state of continuous joy, no matter what arises, when you
realize that what arises isn’t that important. What arises is just
consciousness playing with form. 8. Become a participant in the play of form by creating without self-
seeking; when you create without self-seeking, you’ll create beautifully. However, when you create and there’s self-seeking in it—when you tell
yourself “I need”, “I want”, or “I must have”–, then you infuse the
creative energy that is flowing through you with negativity. 9. The power of consciousness flows through you, and it loves to create;
simply let it flow. 10. Think of the last time you were in a traffic jam; you felt stressed
because you needed to be at “X” place, but you weren’t moving. However,
the same spaciousness that is easy to become aware of when you’re
contemplating nature, for example, surrounds even this event which we
call a “traffic jam”. Shift your awareness from “traffic jam” to
spaciousness. 11. You find the spaciousness surrounding any event simply by allowing
that moment to be. Say “yes” to anything that happens, instead offighting or resisting what is. What’s the point of saying “no”, if it is? Simply tell yourself, “It is what it is”. When you do this you become aware
of a dimension that is deeper than the event that’s taking place. 12. If you get angry about something that’s happening around you, do the
same thing; simply say, “Here’s the energy of anger; it is what it is”. Of
course, it’s much easier to notice the stillness that surrounds something
such as a flower, than it is to notice the stillness that surrounds anger. However, the stillness surrounds everything, even strong emotions such
as anger. 13. True


 on overall body function. *   **Blood pressure increases**, contributing to cardiovascular diseases such as hypothyroidism or thyroid enlargement;
    * Heart muscle weakening due to reduced oxygen supply from congested arteries, which may cause cardiac arrest

However,

• No direct correlation exists between cholesterol & HDL/LDH/VHD lipid fractions with an increased risk for coronary artery blockades;

      - Statistically significant correlations have been identified among gallstones' impact factors like poor digestion/clear lymph flow hindering immunity systems. Overall, there's no conclusive evidence supporting any link whatsoever when considering statinin-based therapies against these disorders related solely because they fail at addressing root causes while causing further side effects by restricting liver performance. What do you think about this rewritten version. Please let me know if changes need adjustments according your preferences before final submission. Also please note some figures were not included here since space constraints limited my response but those numbers will be provided upon request. Edit suggestion:

From what i understand so far,you're looking forward to creating an excellent recap without losing crucial data points. Here'syour current edit proposal based off our discussions :

`Summary:` [Explain]

"Extreme concentration"
[ Explain ]
Increased Pressure → Hypertrophy + Enzymatic Functions Failured Digest system, inability to digest food properly resulting toxic waste accumulation"

Reduced Oxygen Supply → Cardiac Arrest |

No Link Between Lipiod Fractions |Statuin Therapy Fails |
Address Root Causes ``

Let us refine more together.<|eot_id|><|begin_of_text|>
Q: What is the primary reason why high concentrations of protein in the blood hinder the distribution of important nutrients?,
A: The high protein levels in the blood prevent the distribution of oxygen, glucose, and other essential nutrients to the cells.
Q: What is the main cause of high blood pressure and heart disease?,
A: Excessive amounts of proteins in the blood, which can lead to blood thickening and heart disease.
Q: What is the role of "bad" cholesterol in the body?,
A: "Bad" cholesterol helps to prevent blood clotting and damage to the heart by coating the blood vessel walls.
Q: What is the primary cause of heart disease, according to the text?,
A: The text states that heart disease is not caused by high cholesterol levels, but rather by blood clotting and the accumulation of waste products in the body.
Q: What is the role of the lymphatic system in the body?,
A: The lymphatic system plays a crucial role in the removal of waste products and toxins from the body, and its malfunction can lead to a range of diseases, including lymphedema, arthritis, and cancer.<|eot_id|><|begin_of_text|>The	consistent	increase	of
gallstones	in	the	liver,	a	common	factor	among	middle-aged	men	in	affluent	societies,	is
one	of	the	major	reasons	for	lymph	blockage	in	this	vital	part	of	the	body. Venerealdiseases	occur	when	the	exposed	parts	of	the	body	reach	a	high	level	of	toxicity. Microbial
infection	is	preceded	by	major	lymph	congestion. The	collapsing	capacity	of	the	lymphatic
system	(which	includes	the	immune	system)	to	repel	invading	microorganisms	is	the	true
reason	for	most	reproductive	and	sexual	disorders. When	all	gallstones	from	the	liver	are	removed	and	a	healthy	diet	and	lifestyle	are
maintained,	lymphatic	activity	can	return	to	normal. The	reproductive	tissue	receives
improved	nourishment	and	becomes	more	resistant. Infections	subside;	cysts,	fibrous
tissue,	and	tumors	are	broken	down	and	removed;	and	sexual	functions	are	restored. Disorders	of	the	Skin

Nearly	all	skin	diseases	such	as
eczema,	acne,
	and
psoriasis
	have	one	factor	in	common:
gallstones	in	the	liver. Almost	every	person	with	a	skin	disease	also	has	intestinal
problems	and	impure	blood,	in	particular. These	are	mainly	caused	by	gallstones	and	the
harmful	effects	they	have	on	the	body	as	a	whole. Gallstones	contribute	to	numerous
problems	throughout	the	body—particularly	in	the	digestive,	circulatory,	and	urinary
systems. In	its	attempt	to	eliminate	what	the	colon,	kidneys,	lungs,	liver,	and	lymphatic
system	are	unable	to	remove	or	detoxify,	the	skin	becomes	flooded	and	overburdened	with
acidic	waste. Although	the	skin	is	the	largest	organ	of	elimination	in	the	body,	it
eventually	succumbs	to	the	acid	assault. The	toxic	material	is	deposited	first	in	the
connective	tissue	underneath	the
dermis
. When	this	“waste	depot”	becomes	saturated,	the
skin	begins	to	malfunction. Excessive	amounts	of	noxious	substances,	cell	debris,	microbes	from	different	sources
(such	as	gallstones),	and	various	antigens	from	improperly	digested	foods	congest	the
lymphatic	system	and	inhibit	proper	lymph	drainage	from	the	various,	living	layers	of	the
skin. The	toxins	and	putrefying	protein	from	damaged	or	destroyed	skin	cells	attract
microbes	and	become	a	source	of	constant	irritation	and	inflammation	of	the	skin. Skin
cells	begin	to	suffer	malnourishment,	which	may	greatly	reduce	their	normal	interval	of
turnover	(about	once	every	month). This	may	also	cause	extensive	damage	to	skin	nerves. If	the	sebaceous	glands,	which	pour	their	secretion,
sebum,
	into	the	hair	follicles,
become	nutrient	deficient,	hair	growth	becomes	abnormal	and,	in	particular,
scalp	hair
may	fall	out. When	the	body’s
melanin
	supply	becomes	deficient,	the
hair	turns	gray
prematurely. Sebum	deficiency	alters	the	healthy	texture	of	the	hair	and	makes	it	look	dull
and	unattractive. On	the	skin,	sebum	acts	as	a	bactericidal	and	fungicidal	agent,	preventing
the	invasion	of	microbes. It	also	prevents	drying	and	cracking	of	the	skin,	especially	when
exposed	to	sunshine	and	hot,	dry	air. A	genetic	predisposition	toward	developing	baldness	or	any	other	skin	disorder	may
play	a	role	but	is
not
	a	major	causative	factor,	as	is	often	assumed. Healthy	skin	functions
are	often	completely	restored	and	hair	growth,	particularly	among	women,	is	returned	to
normal	once	all	gallstones	are	removed	and	the	colon	and	kidneys	/bladder	are	kept	clean. (For	details	regarding	colonic	irrigation	and	kidney	cleansing,	refer	to	my	book
Timeless
Secrets	of	Health	and	Rejuvenation.
) Conclusion

Gallstones	are	a	major	cause	of	illness	in	the	body. They	impair	the	functioning	of	one	of
the	more	complex,	active,	and	influential	organs	of	the	body—the	liver. Nobody	has	ever
devised	an	artificial	liver,	because	it	is	so	complex. Second	only	to	the	brain	in
complexity,	the	liver	masterminds	the	most	intricate	processes	of	digestion	and
metabolism,	thereby	affecting	the	life	and	health	of	every	cell	in	the	body. When	a	person
removes	the	obstacles	that	prevent	the	liver	from	doing	its	job	properly	and	efficiently,	his
or	her	body	can	return	to	a	state	of	continuous	balance	and	vitality. CHAPTER	2

How	Can	I	Tell	If	I	Have	Gallstones	? During	my	research	with	thousands	of	patients	suffering	from	almost	every	kind	of	illness,
including
terminal	diseases
,	I	found	that	each	person	had	large	numbers	of	gallstones	in
the	liver	and,	in	many	cases,	also	in	the	gallbladder. When	these	people	eliminated	these
stones	through	the	liver	cleanse	and	introduced	simple	health-forming	habits	and
supportive	measures,	they	recovered	from	diseases	that	defied	both	conventional	and
alternative	methods	of	treatment. What	follows	is	a	description	of	some	of	the	more	common	signs	indicating	the
presence	of	gallstones	in	the	liver	and	gallbladder. If	you	have	any	of	them,	you	will	most
likely	derive	great	benefits	from	cleansing	your	liver	and	gallbladder. In	my	practice,


 says, “Y our value is based on your cr edentials. Y ou
need a Ph.D. or its equivalent befor e you can get a good
job.” But some of the best and brightest of our generation
were educated mor e by life than by school. Ther e’s a mass
of talent in our society who have been everywher e and done
everything, but have few cr edentials to show for it. Our
achievements have been mainly inter nal. Our ministries—our new car eers—will r eﬂect these
internal achievements. They will e xpress a new integration
of mind and heart. They will e xpress the consciousness of
people contributing their individual r esour ces to a general
healing tide. These car eers will be cr eated as individual
reﬂections of our unique talents. W e will not “ﬁnd” these
jobs; we will cr eate them. Ther e are no ads in the “ Help
Wanted” section of newspapers for world saviors or miracle-
work ers. New for ms of employment ar e emer ging in
response to new ener gies. Carl Jung advised people to look closely into whatever
fairy tales or myths particularly attracted them as childr en. When I was a child, I was enchanted by a fairy tale called
“The Girl in the P atchwork Dr ess.” In this story, the cr own
prince of a kingdom is going ar ound the country looking for
a bride. In one town, a huge ball is being held so that the
Prince can have a chance to meet all the young ladies wholive ther e. One girl wanted very much to go to the ball but
she didn’t have enough money to buy the material she
would need in or der to mak e a beautiful ball gown. So she
did what she could. She pick ed up scraps of material fr om
other girls’ worktables, and put together a patchwork dr ess. On the night of the ball, she enter ed the party and gr ew
embar rassed when she saw how beautiful all the other girls’
dresses wer e. Feeling ashamed, she hid in a closet. The
prince came to the party, danced with all the girls ther e,
and at a certain point, he had had enough. He was bor ed
and he was going home. But as he was leaving, he noticed a
piece of cloth sticking out of a closet door. He or dered his
guards to open the door, wher e they discover ed the girl in
the patchwork dr ess. The prince danced with her, found her
more inter esting than any of the other girls, and he mar ried
her. When I thought of that story as an adult, I knew why it
had meant so much to me as a child. It r evealed a
signiﬁcant ar chetype in my own life. I would ultimately taste
a little bit of just about everything life had to oﬀer. This
would never ear n me a degr ee in anything, but it would ear n
me a kind of overview. That vision of things would become
the basis for my car eer. A lot of people among us ar e like
the girl in the patchwork dr ess. W e have a little bit of this,
and a little bit of that. But you can’t get a Ph.D. in having
been every wher e and done everything. P ut it all together,
and we don’t have a degr ee, but we’r e inter esting people
with inter esting stories to tell. The patchwork dr ess
symbolizes the consciousness of a generalist, one who
synthesizes, while the other beautiful gowns symbolize the
consciousness of a specialist. Both the generalist and the
specialist ar e important viewpoints in the functioning of a
healthy society.Ultimately, it is not our cr edentials but our commitment
to a higher purpose that cr eates our eﬀectiveness in the
world. Our r esumes ar e important only if we think they ar e. I
was eating dinner one night with a girlfriend of mine who is
an excellent writer and a published author. I mentioned to
another friend at the table, a man in publishing, that I
thought Barbara should write a monthly column in one of
the major women’s magazines, called “The Healing
Perspective” or “News fr om the Heartland” or something
like that. Every month she could write some inter esting
piece about how an emotional br eakthr ough fr om fear to
love had a healing impact in some personal or societal
condition. I felt the column would give people hope. But our friend in publishing took a diﬀer ent perspective. “Barbara couldn’t do that,” he said. “No magazine would
publish it. She’s not a Ph.D. She’s not an authority. They
won’t see her as an established voice.”
I wanted to tur n to Barbara and place an invisible shield
of cotton over her ears. I didn’t want her to listen to his
words. I didn’t want her to believe his limited thinking. I
didn’t want her to close her mind to miracles. I remember years ago, drinking a cup of coﬀee late one
night as I had done many times befor e. “How can you do
that?” a friend ask ed. “W on’t that k eep you up all night?” As
of that night, coﬀee k ept me up all night. I had never befor e,
ever, made the conscious connection between coﬀee and
caﬀeine and sleeplessness, and so, in my e xperience, ther e
had never been one. Neither need ther e be an automatic
connection between a lack of cr edentials and a lack of
opportunity. The desir e to serve God cr eates the means by which we
do so. Our power doesn’t lie in our r esume or ourconnections. Our power doesn’t lie in what we’ve done or
even in what we’r e doing. Our power lies in our clarity about
why we’r e on the earth. W e’ll be important players if we
think that way. And the important players of the coming
years will be the people who see themselves as her e to
contribute to the healing of the world. Everything else is
trivial in comparison. Wher e you went to school is no big
deal, or even whether you went to school at all. God can use
the ﬂimsiest r esume. He can use the smallest gif ts. Whatever our gif t is to God, however humble it may seem,
He can tur n it into a mighty work on His behalf. Our gr eatest
gift to Him is our devotion. F rom that point of power, doors
open. Car eers blossom. W e heal, and the world ar ound us
heals. 7. GO ALS
“God is the only goal I have today.”
Goal-setting has become very popular in r ecent years. It is a
process of focusing the mind on a desir ed result. This is
actually just another way of trying to get the world to do
what we want it to do. It is not spiritual sur render. A Course in Miracles  discusses a diﬀer ence between
“magic and miracles.” Magic is when we focus the mind on
a desir ed manifestation, giving our shopping list to God and
telling Him what we want Him to do for us. Miracles ar e
when we ask God what we can do for Him. Miracles shif t us fr om a “get” to a “give” mentality. The
desir e to get something r eﬂects a cor e belief that we don’t
have enough alr eady. As long as we believe ther e is scar city
inside us, we’ll continue to manufactur e scar city ar ound usbecause that is our basic thought. No matter what we get, it
will never be enough. When our desir e is to give instead of get, our cor e belief
is that we have so much abundance, we can aﬀor d to give it
away. The subconscious mind tak es its clue fr om our cor e
beliefs, and brilliantly manufactur es situations that r eﬂect
them. Our willingness to give dir ects the universe to give to
us. The miracle work er’s goal in every cir cumstance is peace
of mind. A Course in Miracles  tells us that ‘we don’t know
what would mak e us happy; we just think we do.’ All of us
have gotten things we thought would mak e us happy and
they didn’t. If we write aﬃr mations for a br own Mer cedes
Benz, the power of the subconscious mind is such that we
will pr obably get it. The point is, we won’t necessarily be
happy once we do. The miracle-minded per ception would be
to mak e happiness itself our goal and to r elinquish the
thought that we know what that would look lik e. We never
know what’s going to happen in a month, or a year fr om
now. If we got what we wanted now, then per haps we would
be worse oﬀ for it later on. Let’s say you’r e going in for a


 present. Give it your com plete attention. W atch the turbulence inside you. Know
it is there. Hold the knowing, an d be the knowing. Remember: Do not let
the p ain-body use your mind and take over your thinking. W atch it. Feel
its e ner gy directly, inside your b ody. As you know, full attentio n means
full acceptance. Through sustai ned attention and thus acceptance, there comes
transmutation. The pain-body becomes transformed into radiant
consciousness, j ust as a piece of wood, when placed in or ne ar a fire,
itself is transformed into fire. Menstruation will then become n ot only a
joyful and fulfilling expression  of your womanhood but also a sacred
time of transmut ation, when you give birth to a new consciousness. Y our
true nature then shines forth, both in its female aspect as the Goddess and
in its transcendental aspect as the divine Being that you are beyond male
and female duality. If y our male pa rtner is conscious enough, he can help you with the
practice I have just described by holding the frequency of intense
presence particularly at this time. If he stays present whenever you fall
back into unconscious identification with the pain-body, which can and
will hap pen at first, you will be  able to quickly rejoin him in t hat state. This means that whenever the p ain-body temporarily takes over, whetherduring m enses o r at other times, your partner will not mistake it for who
you are. Even if the pain-body attacks him, as it probably will, he will
not react to it as if it were “you,” withdraw, or put up some kind of
defense. He will hold the spac e of intense presence. Nothing else is
needed for t ransformation. At other times, you will be able to do the
same for him o r help him reclaim consciousness from the mind by
drawing his attention into the here and now whenever he becomes
identified with his thinking. In th is way, a permanent ener gy  field of a pure and high frequency will
arise bet ween y ou. No illusion, no pain, no conflict, nothing that is not
you, a nd nothing that is not love c an survive in it. This represents the
fulfillment of the divine, transpersonal purpose of your relationship. It
becomes a vortex of consciousness that will draw in many others. GIVE UP THE RELA TIONSHIP WITH YOURSELF
When one is fully conscious, would one still have a need for a
r elationship. W o uld a man still feel drawn to a woman. W ould a woman
still feel incomplete without a man. Enlightened or not, you are eith er a man or a woman, so on the level of
your for m identi ty you are not complete. Y ou are one-half of the whole. This incomplete ness is felt as male-female attraction, the pull to ward the
opposite ener gy polarity, no matter how conscious you are. But in that
state of inner connectedness, yo u feel this pull somewhere on the surface
or p eriphery of y our life. Anything that happens to you in that state feels
somewhat like that. The whole world seems like waves or ripples on the
surface o f a vast and deep ocean. Y ou are that ocean and, of co urse, you
are also  a ripple, but a ripple that has realized its true identity as the
ocean, a nd comp ared to that vas tness and depth, the world of waves and
ripples is not all that important. This does not mean that you don’ t relate deeply to other people or to
your partner. In fact, you can relate deeply only  i f you a re cons cious of
Being. Coming from Being, you are able to focus beyond the veil of
form. In  Being,  male and fema le are one. Y our form may continue to
have certain needs, but Being has none. It is already complete and whole. If those needs are met, that is b eautiful, but whether or not they  are met
makes no dif ference to your deep inner state. So it is perfectly possible
for a n e nlightened person, if the need for the male or female polarity is
not met, to feel a sense of lack or incompleteness on the outer level of his
or her being, yet at the same ti me be totally complete, fulfilled, and at
peace within. In the quest for enlightenment, is being gay a help or a hindrance, or
does it not make any differ ence. As you approach adulthood, uncertainty about your sexuality followed
by t he r ealization that you are “ dif ferent” from others may force you to
disidentify from socially conditioned patterns of thought and behavior. This will automatically raise yo ur level of consciousness above that of
the unconscious majority, whose members unquestioningly take on board
all i nherited patterns. In that respect, being gay can be a help. Being an
outsider to some extent, someone who does not “fit in” with others or is
rejected by them for whatever reason, makes life dif ficult, bu t it also
places you at an advantage as far as enlightenment is concerned. It takes
you out of unconsciousness almost by force. On the other han d, if you then develop a sense of identity based  on your
gayness, you have escaped one  trap only to fall into another. Y ou will
play roles and g ames dictated by a mental image you have of yourself as
gay. Y ou  will become unconscio us. Y ou will become unreal. Un derneath
your ego  mask, you will become very unhappy. If this happens to you,
being gay will have become a hindrance. But you always get another
chance, of course. Acute unhappiness can be a great awakener. Is it not true tha t you need to have a good r elationship with you rself and
love you rself befor e you can ha ve a fulfilling r elationship with another
person. If you cannot be at ease with yo urself when you are alone, you will seek
a r elationship to cover up your unease. Y ou can be sure that th e unease
will then  reappear in some othe r form within the relationship, and you
will probably hold your partner responsible for it. All you really need to do is ac cept this moment fully. Y ou ar e then at
ease in the here and now and at ease with yourself. But do you need to have a relationship with yourself at all. Why can’ t
you just be  y oursel f. When  you have a relationship with yourself, you
have spl it yourself into two: “I” and “myself,” subject and object. That
mind-created duality is the root cause of all unnecessary complexity, of
all problems and conflict in your life. In the state of enlightenment, you
ar e  you rself — “yo u” and “yourself” mer ge into one. Y ou do not judge
yourself, you do not feel sorry for yourself, you are not proud of
yourself, you do not love yours elf, you do not hate yourself, and so on. The spl it caused by self-reflective consciousness is healed, its curse
removed. There  is no “self” that you need to protect, defend, or feed
anymore. When you are enlightened, there is one relationship that you no
longer have: the relationship wit h yourself. Once you have given  that up,
all your other relationships will be love relationships. CHAPTER NINE
B E Y O N D  H A P P I N E S S
 A N D  U N H A P P I N E S S
 T H E R E  I S  P E A C E
THE HIGHER GOOD BEYOND GOOD AND BAD
Is ther e a differ ence between happiness and inner peace. Y es. Happiness depends on cond itions being perceived as positive; inner
peace does not. Is it not possible to attract only positive conditions into our lif e. If our
attitude and our thinking ar e a lways positive, we would manifest only
positive events and situations, wouldn’ t we. Do y ou truly kn ow what is posi tive and what is negative. Do you have
the total  picture. There have b een many people for whom limitation,
failure, loss, illness, or pain in whatever form turned out to be their
greatest teacher. It taught them to let go of false self-images and
superficial ego-d ictated goals and desires. It gave them depth, humility,
and compassion. It made them more r eal. Whenever anyth ing negative happens to you, there is a dee p lesson
concealed within it, although you may not see it at the time. Ev en a briefillness o r an accident can show you what is real and unreal in your life,
what ultimately matters and what doesn’ t. Seen from a higher perspective, conditions ar e  always positive. T o be
more pre cise: th ey are neither po sitive nor negative. They are as  they are. And when you live in complete  acceptance of what is  — which is the
only sane way to live — the re is no “good” or “bad” in your life
anymore. There is only a higher good — which includes the “bad. ” Seen


 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. Mash through food mill. Replace in saucepan. Add oat flakes and cook 5 more minutes. Tomato and Mint SoupGSG
2 lbs tomatoes (Roma preferab ly), 5 green onions (scallions), 2 small
cooking apples, 5 tbsp cider vinegar, 1 tsp brown sugar, 2 large lemons, 6 or
8 sprigs fresh mint, and 200 g (6-8 oz) of nonfat yogurt (optional). Chop tomatoes, slice spring onions, core and slice apple. Put these into a saucepan with the cider vinegar and sugar. Bring to a boil and simmer gently for 30 minutes. Put through food mill. Either leave to cool, adding last ingredients later, or add the lemon juice
and beat in the yogurt (if used) immediately. Just before serving, add the chopped mint, leaving some scattered over
the top of the soup for decoration. Makes 4 generous or 6 small servings. Tomato Soup with Potato and Onion
2 large tomatoes, 1 medium onion, 1 tsp brown sugar, 2 medium
potatoes, 1 tsp wine vinegar, and a small piece of bay leaf. Wash and dice all vegetables. Place all ingredients except sugar in covered saucepan with water to
cover. Cook over low flame for 1 hour. Mash through food mill and add sugar to taste.SAUCES AND  DIPS
Apricot Sauce
¼ cup dried apricots unsulfure d, 1 cup pure water heated, and ½ cup
fresh apple or orange juice. Wash and drain apricots. Combine with water and soak for several hours. Add juice and stew over low flame until apricots are very tender, about
1½ hours. Puree sauce in blender or by putting through Foley food mill or the
Norwalk® juicer. Baba Ghanoush
1 large eggplant, 2 cloves garlic, 1 tsp lemon juice, 1 tbsp chopped
parsley, and lemon wedges. Bake eggplant for 1 hour and when cool enough, peel, and drain off
excess liquid, squeezing gently. Blend with garlic until fairly smooth, add lemon juice and parsley. Mix well. Serve with raw dipping vegetables such as celery, carrots, cauliflower,
and peppers. Golden Gravy
1 small potato quartered, 4 carrots sliced, 2 tsp cider vinegar or lemon
juice, 1 cup soup stock or water, 1 small onion diced, ¼ tsp dill, marjoram
or thyme, and 1 tsp parsley minced. Combine ingred ients and stew over low flame for 1½ to 2 hours or until
tender. Remove potato skins and puree. Golden SauceCombine in a covered casserole : 1 small sweet potato or yam quartered,
2–3 carrots coarsely chopped, 1 small onion diced, ½ cup soup stock, ½ cup
tangerine or orange juice, and a pinch of thyme and rosemary. Bake in low oven until tender (approx. 2 hours). Put through Foley food mill or spin in blender adding more juice to
achieve desired consistency. Add 2 tsp parsley and serve. Ketchup/Catsup
3 tomatoes, ½ head of garlic, ½ onion,
  cup (½ oz) vinegar, ¼ tsp dill,
and ½ cup Sucanat (or ganic brown sugar). Place all ingredients in pan and bring to a boil. Cook until tender and put through food mill or liquefier until smooth. Parsley Y ogurt SauceDAIR Y
½ cup minced onion, 1 tsp fresh grated horseradish or ½ tsp dried
horseradish (optional), 1 cup nonfat yogurt, 1 tbsp lemon or lime juice, 1
tsp maple syrup or honey, and ¼ cup minced parsley. Cook onions over low heat until tender and translucent. Remove from heat and let cool slightly. Blend onions with horseradish, yogurt, citrus juice, and sweetener in
blender until smooth. Stir in parsley. Plum Sauce
½ lb plums, ½ tsp lemon juice, 1 slice toast diced, 1 tsp brown sugar, and
2 tsp bread crumbs. Wash plums. Remove pits and place in saucepan with water to half cover. Cook 15 minutes and strain through food mill. Add sugar, bread crumbs, and lemon juice. Replace in saucepan.Cook 3 minutes longer. Serve over toast if desired. Tomato Salsa
1 medium tomato finely choppe d, green onions or 1 medium red onion, 2
tbsp fresh coriander leaves (cilantro) chopped, and 3 tbsp lemon juice. Combine ingredients (don’ t overdo the lemon juice), cover, and chill. Best eaten fresh but can be kept for up to 2 days in the refrigerator. Tomato Sauce, No-W ait (this sauce is raw)
1 lb Roma Tomatoes cut into pieces, 3-4 cloves of garlic, 3 sprigs of
parsley herbs, and 1 tsp linseed oil. Place linseed oil in blender and start. Begin adding pieces of tomato and other ingredients a little at a time. Allow to whip for a minute or so until all ingredients are mixed. Yields about 2-3 cup of sauce. Tomato Sauce
Combine in large pan: 4-6 large tomatoes, 4-5 large onions peeled and
sliced, 1 large or 2 medium potatoes with skin diced, 2-3 cloves garlic, a
pinch of marjoram, and a pinch of thyme. Stew and let simmer for 1 hour and pass through Foley food mill. One can also add a little celery or green pepper for taste. Tomato Sauce, Fr ench
1 onion,  ½ stick celery, ½ small carrot, 1½ pounds tomatoes, a few sprigs
of flat leaf parsley, 1 clove garlic, and 1 bay leaf. Cook chopped onion, carrot, celery tomatoes, parsley, garlic, and bay
leaf. Puree and serve hot or cold. Makes 1¼ pints.FRUITS AND  DESSER T
Fruits
Most fresh fruits can be eaten unpeeled when ripe. Of course, fruits like


 of the material world in ways the mystic mind
transcends. A mystical understanding of Easter is the furthest thing in the world
from a simplisti c, merely symbolic image of hope of better things to come. It is a description of reality more advanced than our minds can yet
comprehend. As our actualized potential, Jesus is ahead of us. He’s showing
us what is possible. He’ s showing us what will yet be ours. There’ s no reason to mimic his suffering when we can celebrate, and
share, his resurrection. He didn’ t come to deliver the bad news, after all. He
is not looking for us to reitera te the suffering that he came to earth to
eradicate. He is looking to us to reflect his teaching that a better way is
possible. Demonstrating what he does through us is how we demonstrate what he
did for us. We teach miracles by working miracles, overcoming  in our own
way the wounds that have stricken us, the forces that would limit us, and
the fears that would stymie us. As we rise above our own crucifixions, he
continues to overcome through us. OceanofPDF.comViolence Against God
Crucifixion is the ego’s violence against God, against love, again st you. It
takes many forms, often subtle and difficult to decipher. In a phrase used in
Alcoholics Anonymous, it is both “cunning and baffling.” It is your own
mind turned against you. We all know that thievery, violence, murder, and so forth are evil and
wrong. What we don’t necessarily realize is that snarkiness, derision,
purposeful disrespect, arrogance, self-righteousness, selfis hness, and
condescension are nests in which such evils fester. The fact that the vast
majority of people would never steal, behave violently, or murder is
obviously not enough to create a world in which such things do not occur. The only way to defeat evil is to stop it at its source. The ethers of the world
are saturated with the origins of the most horrible things imaginable. We are living at a time when some of the most horrible things
imaginable have  now become commonplace. They appear to be distinct and
separate incidents, unrelated to each other, and on the material plane
perhaps they are. But tracing their cause goes back to underlying collective
issues. Cruelty leveled against a child can lead in time to cruelty on the part
of the adult they become. A traumatized child is likely to become a
traumatized adult. The crucified give pain because they are in pain* (T-
424). Since all minds are joined, each of us in every moment has the chance
to purify  the ethers of the world. We ourselves, in our own lives, help
invoke the resurrection that helps uplift the world. There is no large or small
contribution to the purification of the collective. The macro matters, and the
micro matters too; spiritually they are all the same. Mirac les are not
quantifiable, for they emer ge from a realm beyond time and space. As such,
they affect situations we will never even know about* (T-6). When youforgive someone  in one part of the world, you could be affecting  a situation
thousands of miles away. The closer we grow to God, the closer we grow to our natural desire to
help heal others. No serious spiritual path gives anyone a pass on
addressing the suffering of other  sentient beings. We don’t get to say, “Well,
the world is screwed, but all I can do is heal my one little life, and that’s
enough.” All of us are responsible for all of us, since all of us ar e all of us. The crucifixion relates as much to the suffering of humanity today as it
related to the suffering of Jesus on the cross two thousand years ago. He
didn’ t resurrect just for you or for me; he resurrected for the world. OceanofPDF.comThe Christ in You Cannot Be Crucified
Since only love is real and nothing else exists, the real you cannot be
crucified. The Christ in you is invulnerable to the machinations of the ego,
in others or even in yourself. Perfect love is unassailable. The body can be destroyed, but the spirit cannot. Your ego can be
bruised, but your spirit cannot be touched. That is why clarity about who we
are is the key to our experience of life. Several years ago, I went to see a one-woman play in which the writer
and actor made a rude remark about me as part of her perform ance. I was
shocked, because I’d had no idea such a thing was coming. I had actually
thought I was attending the play to be supportive. My feelings were hurt,
and I felt publicly humiliated. As I walked out of the theater, a friend I was with said, “Please call me
this week if you want to process this. I know you must feel terribly hurt.” I
did, and it was important that I not deny that feeling—but as I began to
respond to my friend’ s offer, this quote from the Course  popped clearly into
my head: “It is not Christ that can be crucified”* (WB-451). Yes, Marianne, your human personality can get all bent out of shape
about this. You can even milk it if you want to. Gee, you can even post
about it! But my spirit literally could not have cared less, for the spirit is
untouched by lovelessness. I could drag this out or I could rise right now. I
could identify with victimhood, or I could identify with victory. My choice
was whether to identify with my Self or with my ego. Remembering that the spirit can’t be crucified, I realized I had a choice
how to move through my hurt feelings. I had learned there’ s a difference
between feeling  our feelings and coddling them. I surrendered the
experience, including my hurt and humiliation, to God.I walked  back into the theater to head to the ladies’  room before we left,
and in the hallway I ran into a woman I hadn’ t seen in a while. “Hi!” I said. “Good to see you!”
“Good to see you too!” she said. “I produced the play. Did you like it?”
“Well, actually, no,” I demurred. “That line about me really hurt my
feelings...” I didn’ t say it as an attack. I was just honestly answering her
question. “I don’t blame you,” she said. “I had asked her to take out that line. I’m
sorry.”
I appreciated her understanding and asked what she thought I should do. She told me she thought I should send an email to the writer/actor of the
play. I lived with the hurt for a bit, but also stayed prayerful and asked God
to help me see this differently. After a day or two I did feel moved to write
the email. Everything we do is infused with the consciousness with which we do
it, and I knew that if I communicated from my wound then I would
exacerbate the wound. If I communicated like a victim, I would only fortify
my victimization. “The sole responsibility of the miracle worker is to accept
the atonement for himself”* (T-25). Our first and most important work in
any situation is to correct our own perception. Making God our primary relationship puts us in our right mind; only
then can we heal with others. This wasn’ t about her lesson; it was about
mine. In writing to her, I was very careful not to blame or attack. I simply
shared my hurt and said that the slight seemed to me gratuitous and
unnecessary. It was one of those situations where I read the email to a
friend, draft after draft, until he said, “Yep, you’ve got it now. No barbs. Okay to send.”
Linda kindly wrote back and apologized, something I don’t think would
have occurred had I gone on the attack. Most important, she changed the
script. That situation was a bit of a miracle in my life—a small one perhaps,
and personal to me, but when we see such principles in action we learn to
apply them more universally. All of us get our feelings hurt sometimes, and it’s not an experience to
suppress or gloss over. But neither is it a feeling we have to make more of
than it is. The way of the miracle worker is to place such feeling in the
hands of God. A spiritual alchemy then lifts us above the lower emotions
that would perpetuate the cycle of pain.Often we feel we’re hurt because of what someone else did when their
hearts were closed to us. But in reality, what happened was that their having
closed their heart to us then tempted us to close our heart to them. And that
is what hurts. I saw an interv iew with a Tibetan monk who had been
tortured and imprisoned by agen ts of the Chinese government. When asked
what his greatest fear had been, he said it was that he would give in to his
tempta tion to hate those who tortured him. Redemption lies in refusing to
close our hearts to anyone, even when they have closed their heart to us. No
matter what other people choose to do, our power lies in how we choose to
interpret what they do. When we see lovelessness as a call for love, we rise