 experience but is never graspable as an ex -
perience, like a rainbow whose source can never be found. However, it can -
not be found not because it is so far but because it is so close. At the heart of all the world’s great religious, spiritual and philosophical
traditions lies the simple, direct means by which it may be recognised:
becoming must subside in being. Most of the time the drama of experience eclipses awareness of being. Now awareness of being outshines the drama of experience. Awareness of being is known in each of us as the sense of ‘being myself’
or the knowledge ‘I am’ before it is coloured or qualified by experience. Therein lies the peace of our true nature. When our self is divested of all the
limitations it acquires from experience, that for which we long above all else
shines by itself. In the Christian tradition, the same understanding is illustrated in the
parable of the Prodigal Son. In this story, the youngest son of the king is dis -
satisfied with life at home and embarks on a great adventure in the world,
seeking fulfilment. In spite of his numerous experiences, nothing fully sat -
isfies him and he ends up in despair, reduced to looking after pigs and eating
their food, until at last he ‘comes to his senses’ and remembers the abundance
of his home. This is symbolic of one who has exhausted the search for fulfilment in
objective experience and recognises, or at least intuits, that they are looking
for happiness in the wrong place and must return ‘home’. That is, they
10the search for happiness
remember the peace and happiness that is the nature of their being and re -
solve to return there. This remembrance is not the memory of something that we once
possessed and have now lost, but the recognition of something that lies
deep within us but that, until now, has been veiled and was thus inac -
cessible. Some of us have to go to the brink of despair before recognising that we are
seeking peace and happiness in the wrong place. For others, a relatively mild
dose of failure, loss or sorrow is enough to prompt the intuition that objective
experience can never be a source of lasting peace and happiness, and to initi -
ate an investigation into the nature of our self. Either way, there comes a point in many of our lives when we under -
stand, or at least intuit, that the peace and happiness for which we long can
never be found in an object, substance, activity, circumstance or relation -
ship. This understanding does not imply that we lose interest in the world
or that we no longer engage with objects, activities and relationships, but
simply that we no longer do so for the purpose of finding peace, happiness
and love in them. No one would be reading this book if the search for happiness in objec -
tive experience had succeeded. In fact, one who is reading this book is almost
certainly doing so precisely because this search has failed sufficiently often
that they are at least beginning to suspect that they may be looking in the
wrong place. At some point a crisis is precipitated in our life in which we realise that
we have tried everything – the conventional objects that are on offer in the
world, and the less conventional states of mind that are available in the
religious and spiritual traditions – and seen that nothing has ever, or could
ever, give us the lasting happiness we seek. As a result of this we may have the courage and the clarity to face
a simple, unavoidable fact: nothing can make us happy! Likewise, we under -
stand for the same reason that nothing can make us unhappy, unless and
until we give it the power to, in which case it will do so. T o seek peace and happiness in objective experience is destined to fail. It is a recipe for disappointment and, in time, despair. 11you are the happiness you seek
the original pandemic

At the time of writing, many people are concerned that they may be infected
with a virus that will cause sickness and possibly death to themselves or their
loved ones. I do not mean to disparage such concern, or the attempts that
individuals, communities and nations are taking to minimise the spread of
the virus. I only want to point out the attention we give to this virus whilst
ignoring another malady that has infected the vast majority of people with -
out their realising it. This malady is the belief that peace and happiness is dependent upon ex -
ternal circumstances. We have allowed a single belief to steal our innate hap -
piness, to rob us of the one thing we love above all else. And yet, so
ubiquitous is this condition that we do not even realise it as such; we consider
it the natural state. This syndrome has a simple symptom: suffering! Our suffering, whether
it be an intense emotion of hatred, anger or jealousy that erupts temporarily
in response to a particular circumstance, or simply a mild but chronic feeling
that something is missing, is the litmus test that indicates we have overlooked
our essential nature or being and that, as a result, its innate peace and hap -
piness has been obscured. Just as physical pain is a signal from the intrinsic intelligence of the body
letting us know that the body requires attention, so suffering is a message
from the happiness that lies in the depths of our being: ‘You are looking for
me in the wrong place! I am not caused by anything outside of you. I am
the nature of your being; there is no other place to find me. T urn towards
me and I will take you into myself.’
     As the Sufi mystic Bayazid Bastami said, ‘For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker
and I the sought.’  * Whenever we are seeking happiness, it is in fact our
innate happiness that is seeking us. The happiness we seek is the happiness
we are. The great understanding that lies at the heart of all the main religious
and spiritual traditions consists of two essential insights: happiness is the
very nature of our self, and we share our being with everyone and everything. 12* As quoted in James Fadiman and Robert Frager, Essential Sufism  (HarperCollins, 1997 ). the search for happiness
     The second insight will be touched upon towards the end of this book. As regards the first, in order to liberate this happiness from its hiding place
in the depths of our being and bring it out into our lived and felt experience,
it is necessary to go to one’s essential being or self and recognise its nature. This is why self-knowledge stands as the foundation of all the major
religious and spiritual traditions. It is the great understanding that gives us
access to the peace and happiness that is our very nature. 13 chapter two
Know Thyself
Every living being longs always to be happy, untainted
by sorrow; and everyone has the greatest love for their self,
which is solely due to the fact that happiness is their real
nature. Hence, in order to realise that inherent and
untainted happiness, which indeed one daily experiences
when the mind is subdued in deep sleep, it is essential
that one should know oneself. ramana maharshi

In the Christian tradition it is said, ‘The kingdom of heaven is within you’. What is the kingdom of heaven if not a realm of eternal happiness? The es -
sential message of Christianity is that this realm of eternal happiness lies
within us; it is the nature of our being. In the Vedantic tradition of India we find the same understanding con -
densed into three Sanskrit words, sat chit ananda. Sat refers to being, chit to
knowing, consciousness or awareness, and ananda  to peace or happiness. Thus, sat chit ananda  means simply that to know the nature of one’s being
is happiness itself. In Buddhism it is said that the very nature of one’s mind is inherently free
from any imperfection. Cautious not to objectify happiness as a state of mind,
the Buddhist teaching refers to it simply as the end of suffering. Thus, all that
is required to access that happiness is to know the nature of one’s mind. Indeed, if we were to distil the essential understanding contained in all
the great religious, spiritual and philosophical traditions into a single phrase,
it would read something like this: ‘Happiness is your nature’ or ‘You are hap -
piness itself’. It follows that in order to access the peace and happiness for which all
people long above all else, all that is necessary is to understand the nature of
one’s self. For this reason, the words Know Thyself  were carved onto the  you are the happiness you seek
entrance to the temple of Apollo in Delphi, thus standing at the very origin
of Western civilisation. We all seek happiness, but most of us seek it in objective experience. In the approach that is being suggested in this book, we seek peace and hap -
piness at its source, namely, in our self or our being. For this reason it is some -
times referred to as the direct path to peace and happiness. a softening of attention

What does it mean to know oneself? In the early 1980s, I went with my
brother Andrew to a series of Alfred Brendel’s recitals of Beethoven’s piano
sonatas in London. During these recitals my attention was in general fully
absorbed in the music, but from time to time I noticed a softening of its focus


	effeminate	municipal	worker	or	embalmer,	completely	lacking	in
physical	and	mental	alertness	and	without	drive,	ambition	or
competitive	spirit	who	has	never	attempted	to	meet	a	deadline	of	any
kind. A	man	with	poor	appetite,	subsisting	on	fruit	and	vegetables	laced
with	corn	and	whale	oils,	detesting	tobacco,	spurning
ownership	of
radio,	TV	or	motor	car,	with	full	head	of	hair	and	scrawny	and	un-
athletic	in	appearance,	yet	constantly	straining	his	puny	muscles	by
exercise;	low	in	income,	B.P. (blood	pressure),	blood	sugar,	uric	acid
and	cholesterol,	who	has	been	taking	nicotinic	acid,	pyridoxine	and
long	term	anticoagulant	therapy	ever	since	his	prophylactic	castration. The	author	of	this	passage	might	just	as	well	have	said,	“Only	REAL	men
have	heart	disease.”	Also	notice	how	a	diet	of	fruits	and	vegetables	is
described	as	“poor”	even	though	the	author	suggests	that	this	diet	is	eaten	by
those	people	who	are	least	likely	to	have	heart	disease. The	unfortunate
association	of	meat	with	physical	ability,	general	manliness,	sexual	identity
and	economic	wealth	all	cloud	how	the	status	quo	scientists	viewed	food,
regardless	of	the	health	evidence. This	view	had	been	passed	down	from	the
early	protein	pioneers	described	in	chapter	two. Perhaps	this	author	should	have	met	a	friend	of	mine,	Chris	Campbell	(no
relation). Chris	is	a	two-time	NCAA	Division	1	wrestling	champion,	three-
time	U.S.	Senior	wrestling	champion,	two-time	Olympic	wrestler	and	Cornell
Law	School	graduate. At	the	age	of	thirty-seven	he	became	the	oldest
American	ever	to	win	an	Olympic	medal	in	wrestling,	weighing	in	at	198
pounds. Chris	Campbell	is	a	vegetarian. As	a	man	not	likely	to	have	heart
disease,	I	think	he	might	disagree	with	the	characterization	above. The	battle	between	the	status	quo	and	the	dietary	prevention	camp	was
intense. I	remember	attending	a	lecture	at	Cornell	University	during	the	late
1950s	when	a	famous	researcher,	Ancel	Keys,	came	to	talk	about	preventing
heart	disease	by	diet. Some	scientists	in	the	audience	just	shook	their	heads	in
disbelief,	saying	diet	can’t	possibly	affect	heart	disease. In	those	first	decades
of	heart	disease	research,	a	heated,	personal	battle	flared,	and	open-
mindedness	was	the	first	casualty.RECENT	HISTORY
Today,	this	epic	battle	between	defenders	of	the	status	quo	and	advocates	of
diet	is	as	strong	as	ever. But	there	have	been	significant	changes	in	the
landscape	of	heart	disease. How	far	have	we	come,	and	how	have	we
proceeded	to	fight	this	disease? Mostly,	the	status	quo	has	been	protected. Despite	the	potential	of	diet	and	disease	prevention,	most	of	the	attention
given	to	heart	disease	has	been	on	mechanical	and	chemical	intervention	for
those	people	who	have	advanced	disease. Diet	has	been
pushed	aside. Surgery,	drugs,	electronic	devices	and	new	diagnostic	tools	have	stolen	the
spotlight. We	now	have	coronary	bypass	surgery,	where	a	healthy	artery	is	“pasted”
over	a	diseased	artery,	thereby	bypassing	the	most	dangerous	plaque	on	the
artery. The	ultimate	surgery,	of	course,	is	the	heart	transplant,	which	even
utilizes	an	artificial	heart	on	occasion. We	also	have	a	procedure	that	doesn’t
require	cracking	the	chest	plate	open,	called	coronary	angioplasty,	where	a
small	balloon	is	inflated	in	a	narrowed,	diseased	artery,	squishing	the	plaque
back	against	the	wall,	opening	up	the	passage	for	increased	blood	flow. We
have	defibrillators	to	revive	hearts,	pacemakers	and	precise	imaging
techniques	so	that	we	can	observe	individual	arteries	without	having	to
expose	the	heart. The	past	fifty	years	have	truly	been	a	celebration	of	chemicals	and
technology	(as	opposed	to	diet	and	prevention). In	summarizing	the	initial
widespread	research	on	heart	disease,	one	doctor	recently	highlighted	the
mechanical:
It	was	hoped	that	the	strength	of	science	and	engineering	developed
after	World	War	II	could	be	applied	to	this	battle	[against	heart	disease]
…. The	enormous	advances	in	mechanical	engineering	and	electronics
that	had	been	stimulated	by	the	war	seemed	to	lend	themselves
particularly	well	to	the	study	of	the	cardiovascular	system…. 4
Some	great	advances	have	been	made,	to	be	sure,	which	may	account	for
the	fact	that	our	death	rate	from	heart	disease	is	a	full	58%	lower	than	what	it
was	in	1950. 2
	A	58%	reduction	in	the	death	rate	seems	a	great	victory	for
chemicals	and	technology. One	of	the	greatest	strides	has	come	from	better
emergency	room	treatment	of	heart	attack	victims. In	1970,	if	you	were	older
than	sixty-five	years,	had	a	heart	attack	and	were	lucky	enough	to	make	it	to
the	hospital	alive,	you	had	a	38%	chance	of	dying. Today,	if	you	make	it	to
the	hospital	alive,	you	only	have	a	15%	chance	of	dying. The	hospital’semergency	response	is	much	better,	and	consequently	huge	numbers	of	lives
are	being	spared. 2
In	addition,	the	number	of	people	smoking	has	steadily	been	decreasing,
27,
28
	which	in	turn	lowers	our	death	rate	from	heart	disease. Between	hospital
advances,	mechanical	devices,	drug	discoveries,	lower	smoking	rates	and
more	surgical	options,	there	clearly	seems	to	be	much	to	cheer	about. We’ve
made	progress,	so	it	seems. Or	have	we? After	all,	heart	disease	is	still	our	number	one	cause	of	death. Every
twenty-four	hours,	almost	2,000	Americans	will	die	from	this	disease. 2
	For	all
the	advances,	there	are	a	huge	number	of	people	still	succumbing	to	broken
hearts. In	fact,	the	incidence	rate	(not	death	rate)	for	heart	disease
29
	is	about	the
same	as	it	was	in	the	early	1970s. 2
	In	other	words,	while	we	don’t	die	as	much
from	heart	disease,	we	still	get	it	as	often	as	we	used	to. It	seems	that	we
simply	have	gotten	slightly	better	at	postponing	death	from	heart	disease,	but
we	have	done	nothing	to	stop	the	rate	at	which	our	hearts	become	diseased.SURGERY:	THE	PHANTOM	SAVIOR
The	mechanical	interventions	that	we	use	in	this	country	are	much	less
effective	than	most	people	realize. Bypass	surgery	has	become	particularly
popular. As	many	as	380,000	bypass	operations	were	performed	in	1990,
30
meaning	that	about	1	out	of	750	Americans	underwent	this	extreme	surgery. During	the	operation,	the	patient’s	chest	is	split	open,	blood	flow	is	rerouted
by	a	series	of	clamps,	pumps	and	machines,	and	a	leg


HE
RATS	ON	A	LOW-PROTEIN	DIET. Many	researchers	have	long	assumed	that	animals	fed	diets	this	low	in	protein
would	not	be	healthy. However,	the	low-protein	animals	were	healthier	by
every	indication. They	lived	longer,	were	more	physically	active,	were
slimmer	and	had	healthy	hair	coats	at	100	weeks	while	the	high-protein
counterpart	rats	were	all	dead. Also,	animals	consuming	less	dietary	casein
not	only	ate	more	calories,	but	they	also	burned	off	more	calories. Low-
protein	animals	consumed	more	oxygen,	which	is	required	for	the	burning	of
these	calories,	and	had	higher	levels	of	a	special	tissue	called	brown	adipose
tissue,
5,	6
	which	is	especially	effective	in	burning	off	calories. This	occurs
through	a	process	of	“thermogenesis,”	i. e.,	the	expenditure	of	calories	as	body
heat. This	phenomenon	had	already	been	demonstrated	many	years	before. 7–
11

Low-protein	diets	enhance	the	burning	off	of	calories,	thus	leaving	less
calories	for	body	weight	gain	and	perhaps	also	less	for	tumor	growth	as	well. WAS	PHYSICAL	ACTIVITY	RELATED	TO	THE
CONSUMPTION	OF	THE	LOW-PROTEIN	DIET. To	measure	the	physical	activity	of	each	group	of	rats,	we	compared	how
much	they	voluntarily	operated	an	exercise	wheel	attached	to	their	cages. A
monitor	recorded	the	number	of	times	the	animals	turned	the	exercise	wheel. The	low-casein	animals
12
	exercised	about	twice	as	much,	when	measured
over	a	two-week	period. This	observation	seems	to	be	very	similar	to	how
one	feels	after	eating	a	high-protein	meal:	sluggish	and	sleepy. I	have	heard
that	a	side	effect	of	the	protein-drenched	Atkins	Diet	is	fatigue. Have	you	ever
noticed	this	feeling	in	yourself	after	a	high-protein	meal. APPENDIX	B
Experimental	Design	of	the	China	Study
S
IXTY-FIVE	COUNTIES
	in	twenty-four	different	provinces	(out	of	twenty-seven)
were	selected	for	the	survey. They	represented	the	full	range	of	mortality	rates
for	seven	of	the	more	common	cancers. They	also	provided	broad	geographic
coverage	and	were	within	four	hours’	travel	time	of	a	central	laboratory. The
survey	counties	represented:
semitropical	coastal	areas	of	southeast	China;
frigid	wintry	areas	in	northeast	China,	near	Siberia;
areas	near	the	Great	Gobi	desert	and	the	northern	steppes;
and	areas	near	or	in	the	Himalaya	Mountains	ranging	from	the	far
northwest	to	the	far	southwest	part	of	the	country
Except	for	suburban	areas	near	Shanghai,	most	counties	were	located	in
rural	China	where	people	lived	in	the	same	place	their	entire	lives	and
consumed	locally	produced	food. Population	densities	varied	widely,	from
20,000	nomadic	residents	for	the	most	remote	county	near	the	Great	Gobi
desert,	to	1. 3	million	people	for	the	county	on	the	outskirts	of	Shanghai. This	survey	is	referred	to	as	an	ecological	or	correlation	study	design,
meaning	that	we	are	comparing	diet,	lifestyle	and	disease	characteristics	of	a
number	of	sample	populations,	in	this	case	the	sixy-five	counties. We
determine	how	these	characteristics,	as	county	averages,	correlate
or	associate
with	each	other. For	example,	how	does	dietary	fat	relate	to	breast	cancer
rates. Or	how	does	blood	cholesterol	relate	to	coronary	heart	disease. How
does	a	certain	kind	of	fatty	acid	in	red	blood	cells	relate	to	rice	consumption. We	could	also	compare	blood	testosterone	levels	or	estrogen	levels	with
breast	cancer	risk. We	did	thousands	of	different	comparisons	of	this	type. In	a	study	of	this	kind,	it	is	important	to	note	that	only	the	average	values
for	county	populations	are	being	compared. Individuals	are	not	being
compared	with	individuals	(in	reality,	neither	does	any	other	epidemiological
study	design). As	ecological	studies	go,	this	study,	with	its	sixy-five	counties,
was	unusually	large. Most	such	studies	only	have	ten	to	twenty	such
population	units,	at	most. Each	of	the	sixty-five	counties	provided	100	adults	for	the	survey. One-
half	were	male	and	one-half	female,	all	aged	thirty-five	to	sixty-four	years. The	data	were	collected	in	the	following	manner:
each	person	volunteered	a	blood	sample	and	completed	a	diet	and
lifestyle	questionnaire;
one-half	of	the	people	provided	a	urine	sample;
the	survey	teams	went	to	30%	of	the	homes	to	carefully	measure	food
consumed	by	the	family	over	a	three-day	period;
samples	of	food	representing	the	typical	diets	at	each	survey	site	were
collected	at	the	local	marketplace	and	were	later	analyzed	for	dietary	and
nutritional	factors. One	of	the	more	important	questions	during	the	early	planning	stages	was
how	to	survey	for	diet	and	nutrition	information. Estimating	consumption	of
food	and	nutrients	from	memory	is	a	common	method,	but	this	is	very
imprecise,	especially	when	mixed	dishes	are	consumed. Can	you	remember
what	foods	you	ate	last	week,	or	even	yesterday. Can	you	remember	how
much. Another	even	more	crude	method	of	estimating	food	intake	is	to	see
how	much	of	each	food	is	sold	in	the	marketplace. These	findings	can	give
reasonable	estimates	of	diet	trends	over	time	for	whole	populations,	but	they
do	not	account	for	food	waste	or	measure	individual	amounts	of	consumption. Although	each	of	these	relatively	crude	methods	can	be	useful	for	certain
purposes,	they	still	are	subject	to	considerable	technical	error	and	personal
bias. And	the	bigger	the	technical	error,	the	more	difficult	it	is	to	detect
significant	cause-effect	associations. We	wanted	to	do	better	than	crudely	measure	which	foods	and	how
much
of	these	foods	were	being	consumed. Thus	we	decided	to	evaluate	nutritional
conditions	by	analyzing	blood	and	urine	samples	for	indicators	(biomarkers)
of	multiple	nutrient	intakes. These	analyses	would	be	far	more	objective	than
having	people	recall	what	they	ate. Collecting	and	analyzing	blood,	however,	was	not	easy	to	arrange,	at	least
not	in	the	way	that	we	preferred. The	initial	problem	was	getting
enough
blood. For	cultural	reasons,	rural	Chinese	were	reluctant	to	provide	blood
samples. A	finger	prick	seemed	to	be	the	only	possibility	but	this	was	not
good	enough. A	regular	vial	of	blood	would	give	100	times	as	much	blood
and	allow	for	analyses	of	many	more	factors. Dr. Junshi	Chen	of	our	team,	at	the	Institute	of	Nutrition	and	Food
Hygiene	in	the	Ministry	of	Health,	had	the	unenviable	task	of	convincing
these	volunteers	to	give	a	regular	vial	of	blood. He	succeeded. Sir	Richard
Peto	at	the	University	of	Oxford	of	our	team	then	made	the	very	practicalsuggestion	of	combining	the	individual	blood	samples


ings up fear. T o ‘want nothing’ is free of fear and therefore an immune,
fearless state. Eventually even th e desire to ‘have’ a body disappears and
it is seen  to be a n encumbrance  although useful for exploring t he linear
domain. Operationally, the body could be viewed as a temporary ‘space probe’ of
the linea r dimension that sub-serves spiritual evolution in the process. Attachment to it is based on the illusion of identification with it  as ‘self ’
and as the sourc e and locus of life. From the viewpoint of higher states
of c onsciousnes s, the body may seem like a nuisance and limitation, as
well as a distra ction. That also then has to be surrendered. E ventually
identification w ith the body disappears and it then goe s about
spontaneously as an ‘it’ rather than a ‘me’. Replacement of Desir e.
The mind thinks that desire and wanting are necessary motivations for
achievement of  goals. This belief stems from the old, evolutionary
animal crave-reward system. Above consciousness level 200, goals are
reached not by wantingness but instead by decision, commitment, and
choosing as an act of the will. The goal then becomes inspirational,
which r esults in alignment of priorities that eventuate, as in spiritual
work, w ith dedication and letting go of resistances. Decision adds value
to the process o f ef fort necessary to realize a goal. It is not necessary to
‘crave’ it but merely to decide to follow the necessary processes to
actualization. This is facilitat ed by surrendering resistances that may arise if the
ego/mind pictures them as ‘sacrifices’. The Positionalities of Desir e.
Each level of consciousness is associated with presumptions that
reinforce the perceptions of that level and result in resistances. These
characteristically take the form  of dualistic pairs of attract ions and
aversions. These are the recognizable drives that are classically associated with the
solar plexus chakra. They find widespread social acceptance and
reinforcement. C ollectively, the y emer ge as attitudes and motivations
that have to be surrendered as attachments. The necessary processes are
willingness plu s contemplation, reflection, and meditation, but the
subsequent reward is great and opens the door to many un expected
benefits that recontextualize the subjective qualities of life. CHAPTER 7. Anger. (Calibration Level 150). Intr oduction. Anger can lead to either const ructive or destructive action. As people
move out of Apathy and Grief to overcome Fear as a way of life, they
begin to  want. Desire leads to frustration that in turn leads t o Anger. Thus, A nger can be a fulcrum by which the oppressed are e ventually
catapulted to freedom. Anger over social injustice, victimization, and
inequality has ener gized great movements that have led to major changes
in the structure of society. Note  that it was the movements and not the
anger itself that brought about constructive benefits. Anger, however, expresses its elf most often as resentment or as a
lifestyle that is exemplified by irritable, explosive people who are
oversensitive to slights and become ‘injustice collectors’, as  well as
quarrelsome, contentious, belligerent, or litigious. Anger th at stem s from frustrated want is based on the ener gy fie ld below
it (Desire). Frustration results from exaggerating the importance of
desires. The angry person may,  like the frustrated infant, go into rage. Anger e asily lea ds to hatred, which has an erosive ef fect on all areas of a
person’ s life. Anger as an emotion is prevalent throughout society as a transient
reaction, but anger as a level of consciousness is indicative of do minance
by a  pervasive, negative ener gy field that is reflective of the ego’ s
distorted perceptions. A primary aspect of the distortio n is a
narcissistically-oriented worldview and expectations that the world
should cater and conform to on e’ s wishes and perceptions. Inasmuch as
the w orld is not  centered or con cerned with a specific individual per se,
the result is chronic frustration and resentment. The narcissistic ego is competitive and prone to feel slighted and insulted
with even minimal provocation, as the core of the ego sees itself as
sovereignty that expects priority  and agreement or compliance with its
expectations, as  well as satisfaction of its wants or proclivit ies. This
results in  chronic resentment and seething anger that lurk just below the
surface and express as surliness, sulking, or attitudes of ‘sour grapes’, a
‘chip on  the shoulder ’, or a ‘h air trigger ’. Anger may also ta ke more
disguised, sophisticated social positions that lead to the acting o ut of the
role of the chron ic protester and self-appointed critic who angrily attacks
perceived enemies. Periodically the repressed anger emer ges as overt
behavioral aggression or even physical assault, as well as expressions
such as bullying and public riots. As resentments pile up, periodic
temper tantrums  or rages may emer ge. They are commonly exp ressed in
relationships as spousal or child abuse. Chronic anger often res ults in an
overly aggressive personality that attempts to coerce others by
intimidation and dominance. T he ensuing lifestyle is characteristically
described as ‘stormy’. The Ego Mechanisms of Anger. The ego structure is dualistic  and splits the unity of Reality into
contrasting pairs and seeming opposites that are therefore the product
and content of perception, which consists of projections. This i s a basic
defect o f the mind, as noted by  Descartes, who clarified that the mind
confuses its own mentations (res interna, res cogitans) with the external
reality o f nature as it is (res extensa/externa). (This basic defect is
covered extensively in Section I of T ruth vs. Falsehood.) The personal
self is therefore operationally a victim of its own projected dualistic
perceptions. Below calibration l evel 200, this is a prevailing limitation in
which the mind is unable to dif ferentiate between its emot ionalized
perceptions (opinions) and the  external world as it actually is. This
impairment af fects seventy-eight percent of the world’ s population and
forty-nine percent of America’ s population. The angry person then sees that which does not serve the eg o as the
enemy. The angry person is ther efore always on the defensive and prone
to em otionalized  excitement that is propagated by the ener gizing of the
primarily anima l left-brain mechanisms (see Brain Function chart,
Chapter 9). The cycle of m isperception, followed by anger andresentment, then fuels the body’ s overall sympathetic nervous system
and triggers fight-or -flight responses (Cannon,1929),with increases in
adrenaline and cortisone. Thus, the angry person’ s overall nervous
system is set fo r the classic alarm reaction and stress respons e (Selye,
1978) o f increased heart rate, sodium retention, and increased blood
pressure. The ego is fed by the  pay-of f of negative emotions and thus
clings t o negativity for survival. While the spiritualized brain is
supported by spiritual ener gy, the animalistic, ego-oriented left brain
relies on the sources of animal ener gy throughout evolutionary time. The positionalized ego fears admitting a mistake and avoids
responsibility to forestall the anger ’ s turning inward. A major defense of
the ego is to project a punitive conscience (its ‘superego’) onto the outer
world an d then live in fear of it in the form of fears of vengeance. Thus,
the a ngry ego fe ars truth, honesty, and balance, which would r educe its
dominance, and therefore considers for giveness or seeing the innocence
of o thers as ana thema. The angry person’ s ego sees relationsh ips as a
battleground for dominance, control, and primitive attitudes and actions. The resistance to giving up pejorative attitudes is that, subjectively, the
ego extracts pleasure from negativity, which propagates and motivates
the personalities that calibrate below 200. In c ontrast, people above 200 d islike anger in themselves or others and
are m ade uncomfortable by it. Socially, anger is a detriment to family,
workplace and other relationshi ps as well as personal health. T o people
who feel inwardly weak and vulnerable, anger seems like strength,
whereas to strong people, anger  is seen as a primitive, vulgar weakness
that is disliked and viewed  as immature, ‘low class’, and an
embarrassing childish social faux pas. In a nd of itself, anger is mere ly a subjective emotion that does not
actually of itself accomplish an ything in the world as would the use of
reason a nd restra int. Anger is used by the ego as a substitute for courage,
which actually only requires being resolute, determined, or committed. The ego, like a primitive animal, puf fs up with anger and unco nsciously
seeks to  make itself appear str ong and


, Hasidism and Kabbala in Judaism, Advaita V edanta in
Hinduism, Zen and Dzogchen in Buddhism. Most of these schools were
iconoclastic. They did away with layers upon layers of deadening
conceptualization and mental belief structures, and for this reason most
of them were viewed with suspicion and often hostility by the
established religious hierarchies. Unlike mainstream religion, their
teachings emphasized realization and inner transformation. It is through
those esoteric schools or movements that the major religions regained the
transformative power of the original teachings, although in most cases,
only a small minority of people had access to them. Their numbers were
never lar ge enough to have any significant impact on the deep collective
unconsciousness of the majority. Over time, some of those schools
themselves became too rigidly formalized or conceptualized to remain
ef fective.A New Earth
S P I R I T U A L I T Y  A N D  R E L I G I O N
What is the role o the established religions in the arising of the new
consciousness? Many people are already aware of the dif ference between
spirituality and religion. They realize that having a belief system? a set
of
thoughts that you regard as the absolute truth does not make you spiritual
no matter what the nature of those beliefs is. In fact, the more you make
your thoughts (beliefs) into your identity, the more cut of f you are from
the spiritual dimension within yourself. Many religious people are stuck
at that level. They equate truth with thought, and as they are completely
identified with thought (their mind), they claim to be in sole possession
of the truth in a n unconscious attempt to protect their identity. They dont
realize the limitations of thought. Unless you believe (think) exactly as
they do, you are wrong in their eyes, and in the not?too?distant past, they
would have felt justified in killing you for that. And some still do, even
now. The new spirituality, the transformation of consciousness, is arising to a
lar ge extent outside of the structures of the existing institutionalized
religions. There were always pockets of spirituality even in mind? dominated religions, although the institutionalized hierarchies felt
threatened by them and often tried to suppress them. A lar ge?scale
opening of spirituality outside of the religious structures is an entirely
new development. In the past, this would have been inconceivable,
especially in the W est, the most mind?dominated of all cultures, where
the Christian church had a virtual franchise on spirituality. Y ou couldnt
just stand up and give a spiritual talk or publish a spiritual book unless
you were sanctioned by the church, and if you were not, they would
quickly silence you. But now, even within certain churches and religions,
there are signs of change. It is heartwarming, and one is grateful for even
the slightest signs of openness, such as Pope John Paul II visiting a
mosque as well as a synagogue.Partly as a result of the spiritual teachings that have arisen outside the
established religions, but also due to an influx of the ancient Eastern
wisdom teachings, a growing number of followers of traditional religions
are able to let go of identification with form, dogma, and rigid belief
systems and discover the original depth that is hidden within their own
spiritual tradition at the same time as they discover the depth within
themselves. They realize that how spiritual you are has nothing to do
with what you believe but everything to do with your state of
consciousness. This, in turn, determines how you act in the world and
interact with others. Those unable to look beyond form become even more deeply entrenched
in their beliefs, that is to say, in their mind. W e are witnessing not only
an unprecedented influx of consciousness at this time but also an
entrenchment and intensification of the ego. Some religious institutions
will be open to the new consciousness; others will harden their doctrinal
positions and become part of all those other man?made structures
through which the collective ego will defend itself and fight back. Some
churches, sects, cults, or religious movements are basically collective
egoic entities, as rigidly identified with their mental positions as the
followers of any political ideology that is closed to any alternative
interpretation of reality. But the ego is destined to dissolve, and all its ossified structures, whether
they be religious or other institutions, corporations, or governments, will
disintegrate from within, no matter how deeply entrenched they appear
to be. The most rigid structures, the most impervious to change, will
collapse first. This has already happened in the case of Soviet
Communism. How deeply entrenched, how solid and monolithic it
appeared, and yet within a few years, it disintegrated from within. No
one foresaw this. All were taken by surprise. There are many more such
surprises in store for us.A New Earth
T H E  U R G E N C Y  O F  T R A N S F O R M A T I O N
When faced with a radical crisis, when the old way of being in the world,
of interacting with each other and with the realm of nature doesnt work
anymore, when survival is threatened by seemingly insurmountable
problems, an individual life?form or a species will either die or become
extinct or rise above the limitations of its condition through an
evolutionary leap. It is believed that the life?forms on this planet first evolved in the sea. When there were no animals yet to be found on land, the sea was already
teeming with life. Then at some point, one of the sea creatures must have
started to venture onto dry land. It would perhaps crawl a few inches at
first, then exhausted by the enormous gravitational pull of the planet, it
would return to the water, where gravity is almost nonexistent and where
it could live with much greater ease. And then it tried again and again
and again, and much later would adapt to life on land, grow feet instead
of fins, develop lungs instead of gills. It seems unlikely that a species
would venture into such an alien environment and under go an
evolutionary transformation unless it was compelled to do so by some
crisis situation. There may have been a lar ge sea area that got cut of f
from the main ocean where the water gradually receded over thousands
of years, forcing fish to leave their habitat and evolve. Responding to a radical crisis that threatens our very survival this is
humanitys challenge now. The dysfunction of the egoic human mind,
recognized already more than 2,500 years ago by the ancient wisdom
teachers and now magnified through science and technology, is for the
first time threatening the survival of the planet. Until very recently, the
transformation of human consciousness also pointed to by the ancient
teachers was no more than a possibility, realized by a few rare
individuals here and there, irrespective of cultural or religious
background. A widespread flowering of human consciousness did not
happen because it was not yet imperative.A significant portion of the earths population will soon recognize, if they
havent already done so, that humanity is now faced with a stark choice:
Evolve or die. A still relatively small but rapidly growing percentage of
humanity is already experiencing within themselves the breakup of the
old egoic mind patterns and the emer gence of a new dimension of
consciousness. What is arising now is not a new belief system, a new religion, spiritual
ideology, or mythology. W e are coming to the end not only of
mythologies but also of ideologies and belief systems. The change goes
deeper than the content of your mind, deeper than your thoughts. In fact,
at the heart of the new consciousness is the transcendence of thought, the
newfound ability of rising above thought, of realizing a dimension within
yourself that is infinitely more vast than thought. Y ou then no longer
derive your identity, your sense of who you are, from the incessant
stream of thinking that in the old consciousness you take to be yourself. What a liberation to realize that the voice in my head is not who I am. Who am I then? The one who sees that. The awareness that is prior to
thought, the space in which the thought or the emotion or sense
perception happens. Ego is no more than this: identification with form, which primarily
means thought forms. If evil has any reality and it has a relative, not an
absolute, reality this is also its definition: complete identification with
form physical forms, thought forms, emotional forms. This results in a
total unawareness of my connectedness with the whole, my intrinsic
oneness with every other as well as with the Source. This for getfulness is
original sin, suf fering, delusion. When this delusion of utter separateness
underlies and governs whatever I think, say, and do, what kind of world
do I create? T o find the answer to this, observe how humans relate to
each other, read a history book, or watch the news on television tonight. If the structures of the human mind remain unchanged, we will always
end up re?creating fundamentally the same world, the same evils, the
same dysfunction.A New Earth
A  N E W  H E A V E N  A N D  A  N E W  E A R T H
The inspiration for the title


 most remarkable  feature  of man's future  is its flexibility. The  future,
although  prepared  in advance in every detail, has several outcomes. We
have at every moment of our lives the  choice before  us which of several
futures we  will have. There  are two actual outlooks on the  world  possessed  by everyone  -
a natural focus and  a spiritual focus. The  ancient teachers called one “the
carnal mind," and  the other  "the mind  of Christ." We  may differentiate
them as ordinary waking  consciousness, governed  by our senses, and a
controlled  imagination, governed  by desire. We recognize these  two distinct centers of thought in the statement:
"The natural man receiveth not the  things of the  Spirit of God:  for they
are foolishness unto him:  neither  can he know  them, because  they are
spiritually discerned." I Cor. 2:14. The natural view confines reality to the  moment called  NOW. To the  natu-
ral view,  the past and  future  are purely imaginary. The  spiritual view  on
the other  hand sees the  contents of time. The past and future are a
present whole  to the  spiritual view. What is mental and  subjective  to
the natural man is concrete  and objective  to the  spiritual man. The habit of seeing  only that which our senses permit renders  us totally
blind to what, otherwise, we could  see. To cultivate  the faculty of seeing
the invisible, we  should  often deliberately disentangle  our minds from the
evidence of the  senses and  focus our attention  on an invisible  state,  men-
tally feeling  it and  sensing  it until it has all the  distinctness of reality. Earnest, concentrated  thought focused  in a particular  direction shuts out
other  sensations and  causes them to disappear. We  have only to concen -
trate on the  state desired  in order  to see it. The habit of withdrawing  attention from the  region of sensation and  con-
centrating  it on the  invisible  develops our spiritual outlook  and enables us
to penetrate  beyond  the world  of sense  and to see that which is invisible. "For the  invisible  things of him from the creation of the world are clearly
seen." Rom. 1:20. This vision is completely independent of the natural
faculties. Open it and  quicken it! More Free Books Law of Attraction HavenA little  practice will convince us that we  can, by controlling  our imagina -
tion, reshape our future  in harmony with our desire. Desire  is the  main-
spring  of action. We  could  not move a  single  finger  unless we had  a de-
sire to move  it. No matter  what we  do, we  follow  the desire  which at the
moment dominates our minds. When we  break  a habit, our desire  to
break  it is greater  than our desire  to continue  the habit. The desires which impel us to action are  those  which hold  our attention. A
desire  is but an  awareness of something  we lack and need to make our
life more enjoyable. Desires always have  some  personal gain in view, the
greater  the anticipated  gain, the  more intense  is the  desire. There  is no
absolutely unselfish desire. Where  there  is nothing  to gain there  is no de -
sire, and  consequently no action. The spiritual man speaks to the  natural man through the  language of de -
sire. The  key to  progress in life  and to the  fulfillment of dreams lies in
ready obedience to its voice. Unhesitating  obedience to its voice is an im -
mediate  assumption of the  wish fulfilled. To  desire  a state is to have  it. As
Pascal has said, "You  would  not have  sought me  had you not already
found  me." Man, by assuming  the feeling  of his wish fulfilled,  and then living  and act-
ing on this conviction, alters the  future  in harmony with his assumption. Assumptions awaken what  they affirm.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        If you imagine yourself shaking another person's hand, do not use your
physical hand, let it remain immobilized. But imagine that housed within
your hand is a more subtle, more real hand, which can be extracted in
your imagination. Put your imaginary hand into the imaginary hand of
your friend who stands before you and feel the handshake. Keep your
physical body immobilized even though you become mentally active in
what you are now about to do. Now we will go into the silence. More Free Books Law of Attraction HavenLesson IV: No One To Change But Self
May I take just a minute to clarify what was said last night. A lady felt
from what I said last night that I am anti one nation. I do hope that I am
not anti any nation, race or belief. If perchance I used a nation, it was
only to illustrate a point. What I tried to tell you was this – we become what we contemplate. For it
is the nature of love, as it is the nature of hate, to change us into the like -
ness of that which we contemplate. Last night I simply read a news item
to show you that when we think we can destroy our image by breaking
the mirror, we are only fooling ourselves. When, through war on revolution, we destroy titles which to us represent
arrogance and greed, we become in time the embodiment of that which
we thought we had destroyed. So today the people who thought they de -
stroyed the tyrants are themselves that which they thought they had de -
stroyed. That I may not be misunderstood, let me again lay the foundation of this
principle. Consciousness is the one and only reality. We are incapable of
seeing other than the contents of our own consciousness. Therefore, hate betrays us in the hour of victory and condemns us to be
that which we condemn. All conquest results in an exchange of character -
istics, so that conquerors become like the conquered foe. We hate others
for the evil which is in ourselves. Races, nations, and religious groups
have lived for centuries in intimate hostility, and it is the nature of hatred,
as it is the nature of love, to change us into the likeness of that which we
contemplate. Nations act toward other nations as their own citizens act toward each
other. When slavery exists in a state and that nation attacks another it is
with intent to enslave. When there is a fierce economic competition be -
tween citizen and citizen, then in war with another nation the object of
the war is to destroy the trade of the enemy. Wars of domination are
brought about by the will of those who within a state are dominant over
the fortunes of the rest. We radiate the world that surrounds us by the intensity of our imagination
and feeling. But in this third-dimensional world of ours time beats slowly. And so we do not always observe the relationship of the visible world to
our inner nature. Now that is really what I meant. I thought I had said it. That I may not be
misunderstood, that is my principle. You and I can contemplate an ideal,
and become it by falling in love with it. More Free Books Law of Attraction HavenOn the other hand we can contemplate something we heartily dislike and
by condemning it we will become it. But because of the slowness of time
in this three-dimensional world, when we do become what we contem -
plated we have forgotten that formerly we set out to worship or destroy
it. Tonight's lesson is the capstone of the Bible, so do give me your atten -
tion. The most important question asked in the Bible will be found in the
16th chapter of the Gospel of St Matthew. As you know, all of the Bible stories are your stories; its characters live
only in the mind of man. They have no reference at all to any person, who
lived in time and space, or to any event that ever occurred upon earth. *****
The drama related in Matthew takes place in this manner. Jesus turns to
his disciples and asks them, “Whom do men say that I the Son of man
am. ” (Matt 16:13). “And they said, Some say that thou art John the Baptist: some, Elias; and
others, Jeremiah, or one of the prophets. ”
“He saith unto them, But whom say ye that I am. ”
“And Simon Peter answered and said, Thou are the Christ, the Son of the
living God. ”
“And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jon -
ah: for flesh and blood hath not revealed it until thee, but my Father
which is in heaven. ”
“And I say also unto thee that thou are Peter, and upon this rock I will
build my church. ” (Matt 16:14-18). Jesus turning to his disciples is man turning to his disciplined mind in self-
contemplation. You ask yourself the question, “Whom do men say that I
am. ” In our language, “I wonder what men think of me. ”
You answer, “Some say John


 cottage
cheese all make for a healthy mid-morning snack. Lunch: A grilled chicken Caesar salad made with romaine lettuce, grilled
chicken, and homemade Caesar dressing is a delicious lunch option. Snack:T rail mix, crackers and hummus, or peanut butter apples. Dinner: Grilled salmon, London Broil, or shrimp served with roasted
brussels sprouts, spinach and zucchini. Add egg noodles, rice or quinoa as
a side dish. Day 1
• Breakfast: Oatmeal with blueberries and almonds
• Lunch: Grilled chicken salad with mixed greens, cherry tomatoes, and
avocad o
• Dinner: Baked salmon with roasted asparagus and sweet potato
Day 2
• Breakfast: Greek yogurt with sliced banana and honey
• Lunch: Turkey and hummus wrap with cucumber and tomato
• Dinner: Beef stir -fry with broccoli, bell peppers, and brown rice
Day 3
• Breakfast: Scrambled eggs with spinach and whole wheat toast• Lunch: Lentil soup with a side salad
• Dinner: Grilled shrimp skewers with zucchini and quinoa
Day 4
• Breakfast: Smoothie with spinach, banana, almond milk, and chia seeds
• Lunch: Tuna salad with mixed greens, cherry tomatoes, and cucumber
• Dinner: Chicken fajitas with peppers, onions, and whole wheat tortillas
Day 5
• Breakfast: Whole grain waf fles with strawberries and whipped cream
• Lunch: Grilled cheese sandwich with tomato soup
• Dinner: Baked cod with roasted brussels sprouts and brown rice
Day 6
• Breakfast: Avocado toast with poached eggs and smoked salmon
• Lunch: Chicken and vegetable stir -fry with brown rice
• Dinner: Turkey chili with mixed greens and whole wheat crackers
Day 7
• Breakfast: Breakfast burrito with scrambled eggs, black beans, and salsa
• Lunch: Grilled chicken sandwich with sweet potato fries
Dinner: Baked tofu with roasted vegetables and quinoa
Juicing Recipes For Gerson Diet
1. Carrot-Apple-Ginger Juice:
- Ingredients: Carrots, apples, ginger roo t
- Directions: Juice equal parts of carrots and apples, and add a small
piece of ginger for added flavor.2. Green Juice:
- Ingredients: Kale, spinach, cucumber, green apple
- Directions: Juice a handful of kale and spinach leaves, half a cucumber,
and a green apple for a refreshing green juice. 3. Beet-Carrot-Apple Juice:
- Ingredients: Beets, carrots, apples
- Directions: Juice equal parts of beets, carrots, and apples for a vibrant
and nutrient-rich juice. 4. Citrus Blast:
- Ingredients: Oranges, grapefruits, lemons
- Directions: Juice a combination of oranges, grapefruits, and lemons for
a tangy and refreshing citrus juice. 5. Green-Apple-Celery Juice:
- Ingredients: Green apples, celery, cucumbe r
- Directions: Juice green apples, celery stalks, and a cucumber for a
hydrating and crisp green juice. 6. Pineapple-Carrot-Orange Juice:
- Ingredients: Pineapple, carrots, oranges
- Directions: Juice pineapple chunks, carrots, and oranges for a tropical
and sweet juice. 7. Watermelon-Cucumber -Mint Juice:
- Ingredients: Watermelon, cucumber, fresh mint leaves- Directions: Juice watermelon, cucumber, and add a handful of fresh
mint leaves for a cooling and hydrating juice. 8. Spinach-Apple-Cucumber Juice:
- Ingredients: Spinach, apples, cucumber
- Directions: Juice a handful of spinach leaves, apples, and a cucumber
for a nutritious and green juice. 9. Carrot-Parsley-Celery Juice:
- Ingredients: Carrots, parsley, celer y
- Directions: Juice carrots, a handful of parsley leaves, and celery stalks
for a cleansing and nutrient-dense juice. 10. Red Cabbage-Apple-Lemon Juice:
- Ingredients: Red cabbage, apples, lemon
- Directions: Juice red cabbage, apples, and add a squeeze of lemon for a
vibrant and antioxidant-rich juice. 11. Spinach-Pineapple-Celery Juice:
- Ingredients: Spinach, pineapple, celery
- Directions: Juice spinach, pineapple chunks, and celery stalks for a
green juice with a tropical twist. 12. Carrot-Beet-Celery Juice:
- Ingredients: Carrots, beets, celery
- Directions: Juice carrots, beets, and celery stalks for a vibrant and
earthy juice. 13. Apple-Cucumber -Mint Juice:- Ingredients: Apples, cucumber, fresh mint leave s
- Directions: Juice apples, cucumber, and add fresh mint leaves for a
refreshing and cooling juice. 14. Kale-Pineapple-Ginger Juice:
- Ingredients: Kale, pineapple, ginger root
- Directions: Juice kale leaves, pineapple chunks, and a small piece of
ginger for a nutrient-packed juice. 15. Carrot-Orange-Ginger -Turmeric Juice:
- Ingredients: Carrots, oranges, ginger root, turmeric root
- Directions: Juice carrots, oranges, ginger, and a small piece of turmeric
for an immune-boosting and anti-inflammatory juice. 16. Beet-Celery-Carrot Juice:
- Ingredients: Beets, celery, carrots
- Directions: Juice beets, celery stalks, and carrots for a vibrant and
cleansing juice. 17. Apple-Spinach-Celery Juice:
- Ingredients :
Apples, spinach, celery
- Directions: Juice apples, spinach leaves, and celery stalks for a
nutrient-dense and refreshing juice. 18. Cucumber -Parsley-Lemon Juice:
- Ingredients: Cucumber, parsley, lemon- Directions: Juice cucumber, a handful of parsley leaves, and add a
squeeze of lemon for a hydrating and cleansing juice. 19. Orange-Grapefruit-Carrot Juice:
- Ingredients: Oranges, grapefruits, carrots
- Directions: Juice oranges, grapefruits, and carrots for a tangy and
vitamin-rich juice. 20. Tomato-Cucumber -Basil Juice:
- Ingredients: Tomatoes, cucumber, fresh basil leaves
- Directions: Juice tomatoes, cucumber, and add fresh basil leaves for a
savory and refreshing juice. Carrot-Apple Juice:
8-10 medium-sized carrots
2 apples (preferably Granny Smith)
Green Juice:
4-6 lar ge green leaves (such as kale, chard, or spinach)
2-3 green apples
1 cucumber
1-2 stalks of celery
A small handful of fresh parsley
Carrot-Celery Juice:
8-10 medium-sized carrots2-3 stalks of celery
Beet-Apple-Carrot Juice:
1 medium beet
2 apple s
4-6 medium-sized carrots
Carrot-Green Leafy Juice:
8-10 medium-sized carrots
4-6 lar ge green leaves (kale, chard, or spinach)
Here are recipes and their preparation methods
for the Gerson Therapy diet:
1. Carrot-Apple-Ginger Juice:
Ingredients:
- 4-5 medium-sized carrots
- 2 apples
- 1 small piece of ginger
Preparation:
1. Wash and peel the carrots and apples. 2. Cut them into small pieces that fit your juicer. 3. Peel and chop the ginger into small chunks. 4. Juice the carrots, apples, and ginger together.5. Stir well and serve immediately. 2. Green Vegetable Salad:
Ingredients:
- 2 cups mixed or ganic salad greens (spinach, kale, lettuce, etc.) - 1 cucumber, sliced
- 1 bell pepper, sliced
- 1 tomato, diced
- 1/2 red onion, thinly sliced
- Juice of 1 lemon
- 2 tablespoons extra-vir gin olive oil
- Salt and pepper to taste
Preparation:
1. In a lar ge salad bowl, combine the salad greens, cucumber, bell pepper,
tomato, and red onion. 2. In a small bowl, whisk together the lemon juice, olive oil, salt, and
pepper. 3. Drizzle the dressing over the salad and toss to combine. 4. Serve immediately. 3. Steamed Vegetable Medley:
Ingredients:
- 2 cups broccoli florets
- 2 cups cauliflower florets- 2 carrots, sliced
- 1 zucchini, sliced
- 1 tablespoon olive oil
- Herbs and spices of your choice
- Salt to taste
Preparation:
1. Place a steamer basket in a pot filled with a small amount of water. 2. Add the broccoli, cauliflower, carrots, and zucchini to the steamer basket. 3. Cover the pot and steam the vegetables for about 8-10 minutes or until
tender. 4. Remove from heat and transfer the steamed vegetables to a serving bowl. 5. Drizzle with olive oil and sprinkle with herbs, spices, and salt. 6. Toss gently to coat the vegetables evenly. 7. Serve hot as a side dish. 4. Lentil and Vegetable Soup:
Ingredients:
- 1 cup dried green or brown lentils
- 1 onion, chopped
- 2 carrots, chopped
- 2 celery stalks, chopped
- 2 garlic cloves, minced
- 6 cups vegetable broth- 1 teaspoon dried thym e
- 1 bay leaf
- Salt and pepper to taste
Preparation:


 raises the great question as to the quantity of fish consumed by these birds. As high
as seventy-five fish have been found in the digestive tract of a single bird. The quantity of fish
consumed per day by the birds nesting on this one island has been estimated to be greater than the
entire catch of fish off the New England coast per day. In addition to the birds, a vast number of sea lions and seals live on the fish. The sea lions have a
rookery in the vicinity of Santa Island, which was estimated to contain over a million. These
enormous animals devour great quantities of fish. It would be difficult to estimate how far the fish
destroyed by this one group of sea lions would go toward providing excellent nutrition for the
entire population of the United States. The guano, consisting of the partially digested animal life of
the sea, constitutes what is probably the best known fertilizer in the world. It is thirty-three times as
efficient as the best barnyard manure. At one time it was sent in shiploads to Europe and the
United States, but now the Peruvian Government is retaining nearly all of it for local use. They have
locked the barn door after the horse was stolen, figuratively speaking, since the accumulation of
ages had been carried off by shiploads to other countries before its export was checked. At the
present time all islands are under guard and the birds are protected. They are coming back into
many of the islands from which they had been driven and are re-nesting. Birds are given two or
three years of undisturbed life for producing deposits. These are then carefully removed from the
surface of the islands and the birds are allowed to remain undisturbed for another period. A very important and fortunate phase of the culture of the primitive races of the coast has been
their method of burial. Bodies are carefully wrapped in many layers of raiment often beautifully
spun. With the mummies articles of special interest and value are usually buried. Implements used
by the individuals in their lifetime were also put in the grave. With a fisherman there were placed his
nets and fishing tackle. Almost always, jars containing foods to supply him on his journey in the
transition to a future life were left in the tomb. In some of the cultures the various domestic and
industrial scenes were reproduced in pottery. These disclosed a great variety of foods which are
familiar to us today. Even the designs of their habitations were reproduced in pottery. Similarly
their methods of performing surgical operations, in which they were very skillful, were depicted. Fortunately, the different cultures had quite different types of pottery as well as quite different types
of clothing. This makes it possible to identify various groups and indicate the boundaries of their
habitations. Their engineering feats disclosed skill in planning fortresses. Their forts were probably
impregnable from assault in that day. The materials used for building their temples, abodes, and
fortifications differ somewhat in various locations. Throughout the greater extent of the coast of
Peru, the walls of buildings were made of adobe often many feet thick and sometimes sixty feet
high. They had walled cities protected by inner and outer lines of fortifications. It is particularly
significant that the hardest metals that they are known to have had were copper and bronze. Silver
and gold were quite plentiful. Their surgical instruments were flints and the operations that they
were able to perform with these instruments were very remarkable. An important instrument in
warfare consisted of a club with a star on the end made of copper or stone. With this the
opponent's skull was crushed in. One of the amazing features in the various collections of skulls is
the large number that show the results of surgical operations. These operations were apparently7/29/13 Nutrition and Physical Degeneration
gutenberg.net.au/ebooks02/0200251h.html#toc 133/250done for the purpose of saving the life of the individual. The procedure was to remove a section of
bone in the center of the depressed area and raise the depressed edges surrounding that area. The
fact that a large number of these show abundant evidence of healing and repair clearly indicates
that the individual lived for an extended period following the operation. In some cases, the opening
is apparently entirely closed in with new bone. Some of these trepanning operations removed a
quantity of bone over an area large enough for a human hand to pass through. A group of these
operated skulls are shown in Fig. 75. The owner of the one on the lower row, left, probably died
following the operation, as there is no evidence of repair. The others show good healing, which in
some is very extensive. A study of these trephined skulls reveals that 62 per cent lived for months
or years. In Fig. 75 (lower right), is seen a skull which shows a large operation. A part of the
surgical procedure was to place a plate of gold over the opening in the skull for protection. One of
these is shown in the upper half of Fig. 76. Below is shown the healed scar after removal of the
gold plate. FIG. 75. Trephined skulls of the ancient peoples of Peru. Their war weapons were designed to produce skull fractures. Their surgeons trephined the skulls, thus removing the
depressed area. The large percentage of operated skulls
showing extensive healing indicates a large percentage lived
for months and years afterwards. Their surgical flesh cutting
knives were made of copper and bronze, the bone cutting of
mounted crystals. They used cocoa leaves (cocaine) as a
sedative as the natives do today. 7/29/13 Nutrition and Physical Degeneration
gutenberg.net.au/ebooks02/0200251h.html#toc 134/250FIG. 76. These ancient surgeons placed a gold plate over the
skull opening beneath the scalp to protect the brain. Above,
two views are shown of a skull with a gold plate in position
and below the same skull with the gold plate removed. Note
that the skull opening is nearly healed in. To the right below
an extensive operation is shown. The skill of the surgeons in amputations is illustrated by the pottery reproductions of amputated
parts. One of these, for example, shows a man with an amputated foot holding the stump of his leg
with one hand while putting on a sock over the end of the stump with the other hand. The technic
of amputation is shown in pottery form in Fig. 77. A serious disease of the foot is suggested,
requiring amputation of the leg, high up. Note how the thigh bone was cut so as to provide a
fleshcovered stump. Below in Fig. 77 is shown a healed oblique fracture with good adaptation.7/29/13 Nutrition and Physical Degeneration
gutenberg.net.au/ebooks02/0200251h.html#toc 135/250FIG. 77. The skill of the ancient surgeons in plastic and bone
surgery is illustrated in the pottery jar above. In order to
provide flesh for a pad over the amputated bone stump the
flesh is cut lower than the bone by pushing the flesh up at
the time the bone is cut. In the lower view good healing is
shown of a difficult oblique fracture. When the Spaniards arrived to carry forward the conquest of Peru they found the entire coastal
area and upper plateaus under the control of a culture organized under the Inca rulers. Prior to the
domination of that culture, which had its origin in the high plateau country, several other cultures
had developed along the coast in succeeding eras of domination. In northern Peru the Chimus
developed a great culture that extended over a long period of time. Their capital city was at Chan
Chan, inland from the present coastal port of Saliverry and near Trujillo. This city is estimated to
have contained a million people. The argument is sometimes presented that at the time these
ancient cultures lived the coastal areas were not arid desert but well supplied with rain. That this
was not so is clearly evidenced by the fact that the walls were built of stucco made by mixing
water with the available sand and rubble either in continuous molds or in blocks that were built into
the fort. Since these blocks were only sun-dried they had very little resistance to rain. In this
rainless desert land they have continued to stand through many centuries, many of them probably
through several thousand years. There has been a vast change in the walls of the ruined city of
Chan Chan within a decade and a half. In 1925 this district was visited by a heavy downpour of rain which apparently exceeded any
precipitation, not only through historic times, but for many centuries preceding. Temples,
courtyards and military defenses which were in splendid preservation before that downpour were
reduced to a mere semblance of their former structure. Clearly these great cities and their defenses
could not have been built of this material in the period when downpours were even occasional, let
alone frequent. It was, of course, the wealth of the ancient cultures that spurred on the conquistadors. It is very
difficult to estimate the per capita quantity of gold available in those early cultures. That gold and
silver were abundant is evidenced by the extensive use that was made of these metals for covering
the walls of rooms and decorating public buildings with massive plates, sometimes entirely
encircling a building and the walls of its various rooms. A considerable quantity of gold and silver
has been taken from the burial mounds. One burial mound is reported to have yielded between six
and seven million dollars worth of gold. So great has been the activity of the grave rob


1955, 122 : 1020-1021 (with William Seifriz). 1956
93. Effect of a severe storm on electric properties of a tree and
the earth. Science, 1956, 124: 1204-1205.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Sometimes the air and
earth potentials temporarily go 180 degrees out of phase with
each other. Examples of these can be seen in Figure 1-
In summary, it is seen that the electrical environment correl
ates with tree potentials while the more obvious meteorological
parameters such as light, temperature, and pressure do not in any
immediate sense. 3
The absolute range of Burr's tree potentials is 0 to 500 milli
volts. Sign is arbitrary and defined initially by Burr making the
upper electrode positive. Polarity can reverse with changes in
season or large perturbations in potential. Typical values until
1963 were 20 to 100 mY, and subsequen tly 200 to 400 mv. The
reason for this increase is unknown. The most obvious characteristic of tree potential records is a
diurnal cycle, easily seen by inspection. This cycle is typically a
minimum in the early morning hours and a maximum during
the afternoon. It may vary in magnitude and in phase from day
to day, while larger magnitude and phase differences are apparent
from season to season. The range of diurnal variation of tree potentials during the
winter months is two or three times that of the summer. The
magnitude of tree potentials shows a yearly cycle, a minimum in
April, a maximum in September (see Figure 2). In considering the
significance of maxima and minima it is necessary to recall that
the upper electrode was arbitrarily assigned to be positive. So in
essence the seasonal (yearly) cycle shows two inflection points
around the time of the equinoxes. Burr believed he could detect a monthly periodicity in tree
potentials related to phase of the moon. Confirmation of the
validity of this finding awaited more extensive statistical analy sis
\vhich will be discussed later in this report. Analysis of all reduced data (a 15-year period) suggests that the
tree potentials are in phase with the sunspot cycle (see Figure 3). 170 +10r----r--�----�--_r----r_--_r--_,----. _ ·--�----�--_
+5
,. >
5 0
-10. J F M A M "
I \ I
I \ I I �
I \ \ I Mon thly Ave. I "
3-Month Running
Mean
J J A S 0
Months
Figure 2. Tree potential monthly averages (1946-1961). +50 200
+40 180
+30 160
+20 140
�. 0
+10 g 120
z
,. > o � 100 E. " "
80 -10 <II. -20 � 60
-30 40
-40 20 Sunspots
Potential
Smoothed
_ 50 0 L--'---'--'-. ". '-- '--. L. - '-'---'---'- ----1--'_'-.<|eot_id|><|begin_of_text|>
Q: What is the range of Burr's tree potential readings?,
A: 0 to 500 millivolts.
Q: What is the purpose of using the Ap index in the analysis?,
A: To investigate the relationship between magnetic activity and tree potentials.
Q: What is the primary goal of the study presented in the passage?,
A: To investigate the relationship between tree potentials and environmental factors, including solar and lunar cycles.
Q: What is the significance of the 2nd and 4th harmonics in the tree potential spectrum?,
A: These harmonics may indicate a semi-monthly tidal mechanism.
Q: Why was the study of the maple tree's records discontinued?,
A: The tree was dying and had to be cut down.<|eot_id|><|begin_of_text|>OceanofPDF.comALSO BY DR. DAVID R. HAWKINS, M.D., PH.D.
Book of Slides:
The Complete Collection Pr esented at the 2002–201 1 Lectur es with
Clarifications
Daily Reflections fr om Dr. David R. Hawkins:
365 Contemplations on Surr ender, Healing, and Consciousness
Discovery of the Pr esence of God: Devotional Nonduality
The Ego Is Not the Real Y ou:
Wisdom to T ranscend the Mind and Realize the Self
The Eye of the I: Fr om Which Nothing Is Hidden
Healing and Recovery
The Highest Level of Enlightenment:
Transcend the Levels of Consciousness for T otal Self-Realization
I: Reality and Subjectivity
In the W orld, But Not of It:
Transforming Everyday Experience into a Spiritual Path
Letting Go: The Pathway of Surr ender
The Letting Go Guided Journal:
How to Remove Y our Inner Blocks to Happiness, Love, and Success
The Map of Consciousness Explained:
A Proven Ener gy Scale to Actualize Y our Ultimate PotentialPower vs. For ce:
The Hidden Determinants of Human Behavior
Reality, Spirituality and Modern Man
Success Is for Y ou:
Using Heart-Center ed Power Principles for Lasting Abundance and
Fulfillment
Transcending the Levels of Consciousness:
The Stairway to Enlightenment
Truth vs. Falsehood: How to T ell the Differ ence
The W isdom of Dr. David R. Hawkins:
Classic T eachings on Spiritual T ruth and Enlightenment
Please visit:
Hay House USA: www.hayhouse.com®
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OceanofPDF.comOceanofPDF.comCopyright © 2024 by the David and Susan Hawkins Revocable Trust
Published in the United States by:  Hay House LLC: www.hayhouse.com®
Published in Australia by:  Hay House Australia Publishing Pty Ltd: www.hayhouse.com.au
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Project editor:  Sally Mason-Swaab
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All rights reserved. No part of this book may be reproduced by any mechanical, photographic, or
electronic process, or in the form of a phonographic recording; nor may it be stored in a retrieval
system, transmitted, or otherwise be copied for public or private use—other than for “fair use” as
brief quotations embodied in articles and reviews—without prior written permission of the publisher. The author of this book does not dispense medical advice or prescribe the use of any technique as a
form of treatment for physical, emotional, or medical problems without the advice of a physician,
either directly or indirectly. The intent of the author is only to of fer information of a general nature to
help you in your quest for emotional, physical, and spiritual well-being. In the event you use any of
the information in this book for yourself, the author and the publisher assume no responsibility for
your actions. The original titles of the audio lecture series are Causality: The Ego’ s Foundation  and Radical
Subjectivity: The “I”of Self. Cataloging-in-Publication Data is on file at the Library of Congr ess
Tradepaper  ISBN:  978-1-4019-7706-1
E-book ISBN:  978-1-4019-7707-8
OceanofPDF.comCONTENTS
Introduction
PART I: Causality: The Ego’ s Foundation
Chapter 1: The Calibrations: An Introduction
Chapter 2: There Is Only One Variable
Chapter 3: The Pathway of Radical Subjectivity
Chapter 4: The Greatest Resistance to Spiritual Progress
Chapter 5: Intention Is Very Powerful
Chapter 6: The Willingness to Completely Surrender One’ s Life to God
PART II: Radical Subjectivity: The “I” of Self
Chapter 7: A Different Paradigm of Reality
Chapter 8: Understanding Karmic Influences
Chapter 9: The Experience of One’ s Own Existence Is Subjective
Chapter 10: Aim for the Highest Level of Compassion
Conclusion
Appendix
About the Author
Empower Y ou: Unlimited Audio Mobile App
Continue Y our Journey with Hay HouseOceanofPDF.comINTRODUCTION
Dr. David R. Hawkins wanted to present a series of 12 lectures that would
be the basis of his spiritual work and add further detail to the significant
writings covered in Power vs. For ce. He had discovered that by using the
simple muscle-testing method, he could inquire into the nature of
Consciousness itself, and after completing over 20 years of consciousness
research, his book Power vs. For ce was published in 1995. This book
opened the door to discovering more enlightening information, new truths,
and stimulating questions; the response from so many people from all walks
of life was awe-inspiring and revealing. People asked for more. Dr. Hawkins realized that Consciousness itself
continued to grow and evolve, and as a spiritual teacher dedicated to the
highest


. But since 1979, we find that the leading cause of death of
children under 16 is cancer. That is sad commentary on our society. Most of these
cancer deaths are from the soft tumors. "Tom was a patient 62 years of age. A lot of people, as they get older, as their
immune systems malfunction, as their energies wane, as they become exhausted,
develop soft tumors. Tom was a professional person who had a hard, active life and
developed leukemia. It was very, very severe. In fact, so bad that he had started
collecting fluid in the abdomen, a condition that is always fatal. It was quite
rewarding to have a person with this condition so willing to give 100% attention and
effort to following Metabolic Medicine in such a severe, advanced disease. It is
always a joy to me to see a patient so conscientious and pure of heart in following the
program. In Tom's case we find that the side effects of the program — such side
effects as resuming his law practice and feeling terrific — were quite astounding
also." Breast and Liver Cancer Testimonial
Rosswitha A. ~ Malaga, Spain
6-Year Victory Over Breast and Liver Cancer
144
Winning The Cancer War
At the time of writing this testimonial, Rosswitha had a 4-year victory over breast
and liver cancer. Nutritional Counseling Service heard from her in 1983 and she was
in excellent health and enthusiastic about the program. In June 1976, I  discovered a lump on my left breast. My gynecologist sent me to
have a mammography done. The result was positive and he told me it was almost
certainly a malignant growth. I  went to a surgeon who examined me thoroughly and
had some more X-rays done. He found I  had an enlarged liver and said he would
have to do an exploratory operation before doing a mastectomy. After the operation,
he told me I  had cancer on the liver too and that there was no point in removing the
breast. He said he would give me two sessions of chemotherapy. I  decided (after two
weeks of pills and injections) to go to the University Clinic Hospital in Frankfurt,
Germany, where my parents live. The surgeon in Malaga, Spain, gave me a report to
take to Germany, which said I  had cancer of the breast with a massive growth on the
liver and another in the abdominal area. I  had more examinations and a scan test in Frankfurt, and the surgeon there
confirmed the Spanish report and said the growth of the tumor was fist-size. He told
my husband and myself there was no cure and the most we could hope for was a
remission. He would not say how long a remission. He advised me to have a
mastectomy to remove the primary growth in the breast and to have the ovaries taken
out to change the hormone balance in the body, which would make the subsequent
chemotherapy treatment more effective. We were given the impression that there was no time to lose and little alternative. I
decided to have the surgery and chemotherapy in the hope that it would give me a
remission and enough time to seek a cure elsewhere. By this time I  was feeling bad. I
was suffering, I  think, from the reactions of the chemotherapy in Spain. I  had an
infection in the bladder, which was painful. My hair was beginning to fall out. I  felt
weak and depressed. When I  returned to the hospital a few days later for the
operation, I  could hardly walk. I  was operated on July 28 and started chemotherapy
(injections) on September 1. I  stayed in the hospital only three days after each chemotherapy treatment, and,
after the third session, the doctors began to comment on this, comparing me with the
other patients, who were on their backs for days after the treatments. I  suggested it
could be due to the diet I  was on. The moment I  learned I  had cancer I  had put
myself on a healthy diet, cut all the chemicalized foods, and made adjustments to it
when a friend in Germany gave a book on food for cancer patients. The doctors and
nurses seemed amused at this and said I  could eat anything I  wanted — it would
make no difference. I  continued with my diet. There was a woman doctor in the chemotherapy ward who seemed more willing
145
Winning The Cancer War
than the others to discuss my problem with me and I  told her of my intention to seek
a cure and showed her a booklet on Dr. Nieper of Hanover. She had not heard of Dr.
Nieper or his treatment and told me I  was responding well to the chemotherapy and
should forget about any other kind of treatment until I  had completed the
chemotherapy sessions. I  couldn't forget about it, though, as I  was becoming more
convinced that chemotherapy was not going to give me the long remission I  had
hoped for and that I  had better look quickly for an alternative treatment. When I  was told I  had cancer, my husband and myself did the contrary to what
many people do in this situation; we told everyone we knew about my problem,
hoping somebody could point us to a cure. My husband, publishing the English-
language magazine on the Costa de Sol (an international retirement center full of
informed people from all over the world), is in a good position to find out about
things, and, even before I  began chemotherapy in Frankfurt, we had gathered a lot of
information and were writing to a dozen doctors and clinics around Europe who were
using unorthodox treatments to cure cancer. A friend gave us a copy of the Healthview Newsletter at this time, and the long
interview with Dr. Kelley in which he explained very clearly his theory and treatment,
gave me tremendous hope. Here was proof that cancer was being cured. I  was given a break in the chemotherapy treatment and returned to our home in
Spain towards the end of November 1976. The chemotherapy was taking its toll and I
felt I  was going downhill. I  was bald, often depressed, very weak and in pain. Until
then, even during the worst moments, I  believed I  would somehow fight my way back
to good health. When I  read somewhere that only one in ten thousand survived
chemotherapy, I  assumed I  was going to be the one in ten thousand. Now I  wasn't so
sure, and was so weak I  felt I'd had enough and couldn't go on. The cramps in my
stomach became unbearable and we called in a local doctor, a friend of ours, and he
gave me an injection to kill the pains. He called my husband aside and told him that
he had given me morphine and would come immediately any hour of the day or
night to give me more as I  needed it. He thought I  couldn't live many more days. Another doctor friend, who runs a local clinic where I  was having regular blood
checks, had received a report from the Frankfurt hospital, which stated I  had a fist
sized growth on the liver and several other plum-size growths in the pelvis area. Questioned by my husband as to my chances, he simply shook his head and said,
"malo, malo, malo" (bad, bad, bad). I  felt the stomach cramps were indigestion and became extremely careful about
what I  ate. In fact, at this point I  was almost too frightened to eat anything. I  knew
now I  had to do something quickly before it was too late. We began studying all the
information we had gathered on cancer cures and set ourselves a time limit of two
days to make our decision. This was perhaps the most agonizing time of all. I  felt we
146
Winning The Cancer War
had to make the right choice the first time, as there wouldn't be time for another. My Yoga teacher joined us (I had started Yoga some weeks before and each day
was doing some simple exercises, mainly breathing exercises, which I  believed would
strengthen me and help me relax). We had several books on cancer treatments but
kept coming back to Dr. Kelley's One Answer to Cancer. It made sense to me and I
was particularly impressed by the fact that Dr. Kelley had gone through what I  was
going through and had cured himself. I  had felt convinced about Dr. Kelley for weeks
but I  was put off by the distance I  would have to travel to see him. He seemed so far
away and I  dreaded the journey. I  made my decision at the end of two days and phoned The Kelley Foundation in
Winthrop, Washington. As much as my husband wanted to go with me, we agreed
that it would be more practical if he stayed at home with our three small children
(ages 5, 7, and 9) and I  be accompanied on the journey by my yoga teacher, who —
being American — would probably prove more useful during our time in the States. Winthrop was quite a contrast to the hospital in Frankfurt. I  had been very
impressed at first by the vast buildings, the army of doctors and nurses, the apparent
efficiency of the Frankfurt hospital and felt, mistakenly, I  had come to the right place
and that here they must be clever enough to cure anything. Arriving in Winthrop, I
wondered if it could be possible that such important work as


 the
street corner doesn't show up," and plans an alterna
tive action if the unexpected does occur, then stress
is minimized or does not occur at all. The "Law of Initial Value" states that the effect one
sees is not in the stimulus but has to do with the set-up
of the organism, the preexisting condition. The
response is not on just the intensity of the stimulus but
on the position of the organism with which it is inter
acting. For example, in pharmacology, it would be
senseless to ask what is the effect of twenty-five mil
ligrams of the tranquilizer Thorazene. The effect of
twenty-five milligrams ofThorazene would depend on
the preexisting condition of the patient. If the patient
was somewhat dull and in Apathy, twenty-five mil
ligrams of Thorazene would be very, very sedating. If
the patient was in a highly agitated state, twenty-five
milligrams of Thorazene might have no effect. If the
person was in a state of mild anxiety, twenty-five mil
ligrams of Thorazene might be quite effective. The
patient's present condition, which includes the amount 104 HEALING AND RECOVERY
of suppressed energy they are holding, their attitudes,
and their belief systems, determines the effect of the
same stimulus. Some people say loud music drives them crazy. In
contrast, consider teenagers who put on earphones,
turn the volume way up, and go into a state of delight. Is loud music stressful or not? The basic principle is
that we experience stress when we do not want a spe
cific stimulus or situation. Consequently, when one is
in the mood for loud music, it is pleasant and con
tributes to the state of joy and aliveness. In contrast, if
one were tired or exhausted after a hard day at the
office, the same loud music would be experienced as
stressful. Desire determines whether or not a stimulus
is stressful. Stress is resisting what we do not want, and not
stressed is getting what we do want. The problem is
within ourself.The solution is to merely shift our atti
tude by choosing lOVingness towards life, which
includes an energy field called humor that contains
the capacity to laugh at ourselves and at the nature of
life itself, and to love and laugh at the comedy of it all. That is the value of the great humorists who also tend
to be long lived. Disturbed people are like Don Quixote-fighting
their own projections in the world.The comedy of it
all is the basis of humor, laughing at those qualities of
life, holding them from a position that exposes the
paradox, because humor is in seeing the paradox. It is
by inner decision whether life is experienced as joy
ful, harmonious, and easygoing, or experienced as an
enemy. We begin to admire instead of envy people STRESS 105
who are capable and easygoing, which means accept
ance and being adequate. To feel adequate and solid
results from realizing ourself as the source of how life
is experienced. We can be the boss, and ifthe janitor does not show
up, it does not really matter to a serious degree. The
truth is that we are the quality which experiences
experience. within our own consciousness. Happiness
results from the experience of our own existence and
enjoying our own inner aliveness. When we stop identifying with the events 'out
there' and giving them power over our lives, then we
experience an inner serenity as a consequence of
having transcended the world. CHAPTER 4
Health
The subject of health occupies the minds of a large
part of the population. As a physician, psychiatrist, and
spiritual researcher, my interests have been focused on
the area of health and self-healing. Importantly, in the
relationship between body, mind, and spirit, it has been
found that the body has no way of experiencing itself;
the body is experienced in mind only. The body
expresses that which is held in mind.The mind cannot
experience itself, either; it has to be experienced from
an even greater energy field, which is called conscious
ness.A human being progresses from dense linear form
to an ever-expanding and increasing nonlinear Jorm~
lessness. One ends up with the experiencing of expe
rience itself-that field called awareness. The relationship between body, mind, and spirit is
very important when considering the subject of
health. Consciousness itself has to be understood
because all experiencing is going on solely within con
sciousness. It has been discovered that, due to the
power of the energy fields, healing comes out of atti
tudes and belief systems that are held in mind. Therefore, to a large degree, health is an expression of
levels of consciousness. To make this more understandable to the logical
mind, the integrated Map of Consciousness is based on
the mathematical relationship between the energy
fields that resulted from calibrating the energy fields of
the essence of literally thousands of things, including
attitudes, feelings, perception, and beliefs. 107 108 HEALING AND RECOVERY
From this model, in which the relative power of
energy fields is calibrated, it can be seen that Apathy,
which calibrates at 40, has much less power than that
ofFear,which calibrates at 100.Fear, on the other hand,
has much less power than that of Courage, which cali
brates at 200. Not only do these energy fields have different lev
els of power relative to each other, we can also see that
the energy fields go in a certain direction. At the level
of Courage, the scale progresse~ upward beyond the
energy field of 200 to those of Neutral, Willingness,
Acceptance, and Love.These fields give energy as well
as nurture and support life and truth, thus increasing
aliveness. At the bottom of the Map of Consciousness
(below 200) are the levels that do not represent truth
in the human. Truth really begins to prevail at con
sciousness level 200. If we start at the bottom of the chart and move
up to the level of 600, we leave the fields of duality
and illusion. We leave behind identification with the
small self, or that which is called the ego, and move
into the fields of Enlightenment. The energy fields
of the great enlightened beings-the great spiritual
masters and avatars-start in the 600s and continue
up to level 1,000. Health means aliveness, which is an expression of
an energy field. The body expresses and is subject to
Wh~lt is held in mind, and therefore, the greater the
amount of negativity held in mind, the greater the
effect of the negative energy field on the body's physi
cal health. In contrast, the greater the positive energy
that is being held in mind, the more powerfully posiHEALTH 109
tive is the energy field of life.This knowledge provides
a tool to determine whether or not something sup
ports health and the expression of life. At the bottom of the Map are the energy fields that
contribute to illness, and above level 200 are the ener
gy fields that support life. Each of these fields corre
lates with an emotion. That which is anti-life has the
negative emotions of self-hatred, hopelessness, despair,
regret, depression, worry, anxiety, cravingness, resent
ment, hatred, and arrogance. These negative emotions
accompany ill health. The process occurring in con
sciousness can be seen arising from the emotional
states of destruction, loss of energy and spirit, defla
tion, entrapment, overexpansion, overinflation, and loss
of power. Spiritually, the kind of world that a person experi
ences from these negative mental states is one of sin
and suffering, hopelessness, sadness, fright, frustration,
competition, and status.They see the negative concep
tualizations of God that come out of a lower energy
field. God can be denied, or conversely, negatively
depicted as the ultimate enemy of man-the God who
is punitive and even throws man into hell forever; the
God who ignores man through unlovingness; or the
God who is retaliatory. These depictions emerge from
an energy field that has a negative direction along with
a negative emotion and a destructive process occur
ring in consciousness. The negative views of God cor
relate with lower levels of consciousness (below cali
bration level 200). Health can be viewed as the expression of unop
posed aliveness resulting from the removal of its obsta110 HEALING AND RECOVERY
cles, including all that is negative. Health results from
transcending limitations and feelings of separation. Since we have the power of refusal, we can refuse
things in our life that are negative. If our mind can become programmed in a nega
tive direction, we can choose to program it in a posi
tive direction as well. Health is an expression of self
esteem. Just how does one learn to love one's real
self? How is the body experienced, and how is one's
relationship to that body? There is a sublime state
called 'nonexperiencing the body'in which the body
is barely experienced as even existing. It