	of	Divine	Love
merge	in	the	Supreme. The	Unification	of	that	which	is	loved	is	the
fulfillment	of	divine	destiny	and	the	core	of	salvation. Love	is	therefore
the	means	and	the	end. If	the	essential	dynamic	of	one’s	spiritual	seeking	is	not	spiritual
ambition	(to	get	somewhere)	but	the	progressive	surrender	of	the	obstacles
to	Love,	then	that	which	is	called	‘spiritual	ego’	does	not	later	arise	as	an
obstacle. A	given	calibrated	level	of	consciousness	is	not	better	than
another	but	merely	represents	the	level	that	is	being	worked	on. It	is	the
basic	building	blocks	that	enable	a	structure	to	ascend,	and	it	is	the
dedication	that	ensures	the	completion	of	a	cathedral. Q:	How	does	one	eliminate	the	obstacles. A:	The	spiritual	work	that	presents	itself	most	obviously	to	the	pathway	of
devotion	is	the	removal	of	the	obstacles	to	Love. All	these	obstacles	stem
from	the	errors	of	perception	that	arise	from	positionality. Positionality	is
the	originator	and	perpetrator	of	‘the	illusion	of	the	opposites’. These	arise
from	opinionating,	which	in	turn	arises	from	the	vanities	of	the	ego. These
vanities	are	sustained	and	fed	by	the	ego’s	propensity	to	overvalue	and
cherish	what	it	conceives	of	as	‘mine’. Once	a	thing	is	labeled	‘mine’,	it
becomes	a	valued	viewpoint	from	which,	like	a	prism	intercepting	light,reality	now	becomes	split	into	differences,	divisions,	and	opposing	views. Thus,	the	one	becomes	the	illusion	of	the	many. The	sense	of	‘I’	now
proceeds	to	identify	with	these	views	and	defends	them	as	the	reality	of
‘me’. Once	caught	in	the	duality	of	the	polarity	of	the	opposites,	the
ego/mind	is	trapped	and	projects	its	views	and	holds	them	to	be	an
objective	reality. Having	denied	its	authorship,	the	ego-self	now	becomes	the	victim	of
its	own	projections. The	sense	of	reality	that	accompanies	the	awareness	of
existence	is	now	ascribed	to	these	projections	as	arising	from	‘out	there’,
and	imagination	produces	an	‘objective	reality’	whose	original	source	has
now	been	forgotten. This	forgetfulness	is	reinforced	by	the	well-known
psychological	mechanisms	of	denial,	isolation,	repression,	and	projection. With	the	disowning	of	authorship,	there	is	the	relinquishment	of	power
to	a	perceptually	created	false	conception	of	a	reality	where	‘causes’	now
explain	the	phenomena	that	have	been	disowned. Because	the	perceived
dualistic	images	of	reality	are	the	very	filter	through	which	experiences	are
interpreted,	the	senses	then	reinforce	the	images	and	qualities	that	have
been	projected	to	be	external. The	physical	world	is	said	to	exist	separately
from	that	which	experiences	it. Sensation	replicates	belief	and	is	sorted
and	interpreted	in	accordance	with	the	construction	and	forms	of
perception	that	have	accorded	the	objects	of	sensation	with	separate
identities	and	discreet	and	unique	nominalization. Language	then	enforces
the	perceived	world	and	subtly	reinforces	its	appearance. An	‘objective’
universe	then	arises	out	of	arbitrarily	selected	points,	the	imaginary
distances	between	these	points,	the	imaginary	planes	and	dimensions,	and
the	illusions	of	time	and	space. In	order	to	project	the	world	of	illusion,	the	ego-self	experiences	itself
as	separate	from	its	own	creation. The	greater	the	feeling	of	separation
from	God,	the	greater	the	anguish. As	a	consequence,	the	self	now	fears
annihilation,	death,	and	even	worse—perhaps	endless	suffering	at	the
hands	of	an	angry,	retaliatory	God	who	has	been	made	angry	by	sin. The
lower	levels	of	perception	become	preoccupied	with	energies	of	negativity
that	are	the	ego’s	conceptions	of	itself	at	the	lowest	levels. It	now	fears	its
own	worst	projections	and	struggles	with	the	opposites	of	heaven	and	hell. Man	is	therefore	not	the	victim	of	an	‘out	there’	to	be	feared,	but	is
instead	its	originator. These	imaginations	are	not	even	personal	but	merely
consequences	of	the	interaction	of	the	fields	of	consciousness	with	their
hidden	inner	attractor	fields	that	determine	the	content	of	each	level	of
consciousness. The	ego’s	final	victory	is	the	belief	that	its	own	illusory
reality	created	by	its	own	projections	was	‘created	by	God’. Thus,religious	truth	becomes	obscured	by	religious	superstitions,
misinterpretations,	and	false	beliefs. It	is	important	to	realize	that	that
which	is	of	God	brings	peace,	and	that	which	is	not	of	God	brings	fear. Q:	How	can	one	avoid	such	error. A:	In	today’s	world,	the	level	of	truth	of	any	statement	or	teaching	can	be
quickly	calibrated. The	ego	has	created	many	impressive	spokesmen. It	is
also	helpful	to	remember	that	Reality	is	beyond	form	and	not	definable. Q:	You	mentioned	earlier	the	path	of	simplicity. What	do	you	mean	by
that. A:	For	the	average	person	who	is	involved	in	a	busy	world,	the	intense
requirement	and	commitment	of	a	spiritual	seeker	of	enlightenment	is
usually	impractical. This	does	not	mean	that	a	different	goal	should	be
sought,	but	that	the	means	should	be	attenuated	to	daily	life. It	is	really	unnecessary	to	comprehend	the	content	of	the	discussions
and	dialogs	that	have	been	described	primarily	to	convey	understanding	to
areas	of	human	consciousness	that	are	not	well	understood. For	significant
spiritual	growth,	only	one	simple	tool	is	required. It	is	merely	necessary	to
select	any	simple	spiritual	principle	that	is	appealing	and	then	proceed
with	its	application,	without	exception,	to	every	area	of	life,	both	within
and	without. For	example,	one	could	therefore	choose	kindness,
compassion,	forgiveness,	understanding,	or	noncritical	acceptance. One
could	choose	to	be	unconditionally	loving	or	committed	to	seeing	the
innocence	of	life. Whatever	principle	is	chosen	then	has	to	be	applied	to
everyone,	including	oneself,	without	exception,	and	with	absolute
persistence. This	process	will	bring	about	spiritual	purification	as	the
obstacles	to	these	spiritual	principles	are	brought	up	for	examination. The	accomplishment	of	the	spiritual	goal	will	require	changes	of
perception	that	will,	in	turn,	require	growth	of	understanding	and
reconceptualization. Q:	What	is	a	realistic	spiritual	goal	for	the	average	person. A:	Any	advance	along	the	levels	of	consciousness	is	significant	and	very
worthwhile. The	practical	goal	that	is	reachable	by	any	person	who	is
seriously	spiritually	committed	is	that	of	Unconditional	Love. That	is	a
transformative	level,	and	from	there,	one	can	relax	as	the	prime	objective
has	been	reached. Innate	within	the	level	of	Unconditional	Love	is	the
desire	to	perfect	that	condition. As	that	level	is	reached,	even	the	slightest
imperfection	of	Love	is	unacceptable	and	calls	for	correction. Q:	What	is	the	most	effective	means	of	spiritual	purification. A:	Focus	on	Love	itself. That	is	the	royal	road	to	God	and	one	that	is
everywhere	present	and	available	to	everyone. In	the	beginning,	love	is
seen	as	d


 alcoholism isn’t just
about alcohol; it’s about the movement of dark ener gy, a
shadow for ce that plagues both body and soul. And the
reason so many millions of addicts have gotten sober
through A A is that the pr ogram mak es it clear that only a
spiritual e xperience can save them. Only God is powerful
enough to over come the shadow, whatever its for m.
When Jesus said, in the Bible, that we should be of good
cheer for he had “ overcome” the world, the wor d he chose
there is particularly fascinating. He didn’t say that he had
“ﬁxed” the world. He said that he had “ overcome” dark
forces, by being lif ted to the r ealm of consciousness wher e
lower thought for ms no longer had power to limit him. And
that is the shadow’s challenge to us: that we r each so high
for the light above—the deep sanity of a higher and mor e
loving perspective—that the shadow itself is r ender ed
powerless.GROUP SHADOWS
We all r ecognize the shadow when it tak es individual for m: a
person who is angry, contr olling, dishonest, violent, and so
forth. But sometimes it’s just as important to r ecognize the
collective shadow of a gr oup. Gr oups such as nations ar e
made up of individuals; ther efore it’s not surprising that the
personality characteristics of its members show up in the
collective behavior of the gr oup. But what is less obvious is
how ener gy cr eated in a gr oup—whether loving or fearful—
is magniﬁed; the ener gy of two or mor e minds thinking in
the same way is not just the sum of those two. It incr eases
exponentially. Terrorism is an e xample. A pathological ideology can
spread lik e a cancer thr oughout an entir e population. Once
large enough numbers of people ar e enr olled in the
destructive thought for ms that mak e up the ideology, the
force of their combined ener gy can be truly confounding to
even the most technologically advanced purveyors of brute
force. The r eason this is true is that the actual power of the
terrorist thr eat lies not in its ideological r oots, but in the
passionate conviction with which so many people ar e drawn
into it. T errorists have conviction,  and ther ein lies their
power. Our power to over ride their destructive intensity lies
in our ability to love with as much conviction as they show
in hate. Hating with conviction, they draw forth mor e hatr ed;
when we love with gr eater conviction, we will draw forth
more love. Just as no person is perfect, so neither is any gr oup. The
shadow hides itself fr om the conscious awar eness of both
individual and collective, posing always as the light,
although it is the essence of darkness. A quote fr om R alph
Waldo Emerson describes the shadow of nationalism when
posing as patriotism: “When a whole nation is r oaring
Patriotism at the top of its voice, I am fain to e xplor e the
cleanness of its hands and purity of its heart.” It is of tenwhen a gr oup is violating its principles the most that it
claims to be standing up for them the most enthusiastically. The shadow is sly in the way it covers its tracks, whether
using r eligion as a cover for bur ning people at the stak e or
using patriotism as a cover for imperialistic misadventur es. But just as the collective shadow can bring us down, the
collective light can bring us up. Any gr eat literatur e; popular
expressions such as fairy tales, ﬁlms lik e Avatar,  and books
like the Harry Potter  series; and obviously, genuine r eligious
or spiritual gr oup practice—all ar e examples of collective
beams of light. In the movie Avatar,  the collective shadow of
contemporary America is on full display. We see the
danger ous mar riage of pr edatory capitalism to the full might
of American militarism, an intellectual haughtiness that
disallows defer ence to spiritual principles, an ar rogant
disregard for the sacr edness of the envir onment, and an
imperialistic tendency to tak e whatever it wants for no other
reason than that it wants to. The ugliness of America’s
shadow gets a full- on spotlight in this passion play of a ﬁlm. Yet what lif ts the story beyond mer e ﬁnger -pointing to the
level of illumination is its perspicacity r egarding the light
that is never too far fr om the shadow. The Illuminator is always poised to pr ovide an alter native
to darkness, drawing loving hearts to the scene of the
shadow the way r ed blood cells ar e drawn to a wound. Y es,
there are characters in the ﬁlm who r epresent our worst, but
there are also characters who r epresent our best, and that is
important. W ithin every individual as well as every gr oup,
the better angels of our natur e do e xist. Lik e darkness, they
are on the move (notice that angels ar e always pictur ed
with wings, while the Devil is not). And in the lar ger scope of
things, the light always wins out in the end. In the wor ds of
Martin L uther King, Jr., “The moral ar c of the universe is
long, but it bends towar d justice.” W e can for get the truth,
but the universe never does.Every person and every gr oup of people has a shadow;
that does not mak e us bad. It mak es us human. The point is
not to hate the shadow, for it is simply our wounded places
that need to be healed. But the point is not to deny the
shadow either, for darkness is only dispersed when it is
brought to light. W e must face the shadow, as individuals
and as gr oups; to do so is not an act of self -hate, but of self -
love. T rue pilgrims ar e those who face their darkness and
surrender it to the power of love; true patriots ar e those who
face the darkness of their nation and sur render it to the
power of truth. Even when we ar e lost in our shadow, ther e is a part of us
that knows better. Even in a gr oup that displays wr ong-
minded behavior, ther e are always individuals who hold out
for truth—whether Aryan Ger mans who hid Jews during
World W ar II at the risk of their own lives or the earthlings
who her oically came to the defense of the Na’vi citizenry of
Pandora in Avatar. Ther e is historical evidence as well as
mythical lor e that r eveal the ultimate triumph of love. The
signiﬁcance of W orld W ar II lies not only in the evil of Hitler,
but in the brilliance and sacriﬁce of those who defeated him. The ar chetypal truth of Avatar  lies not only in the violence
that was done to the Na’vi, but also in how the violence
ended. The ultimate point of gr eat religious stories is not the
cruciﬁxion but the r esurrection, not the slavery of the
Israelites but their deliverance to the P romised Land. Now,
in our day and age, with so many shadows thr eatening, it
behooves us to r emember that shadows appear very dark,
but ar e as nothing befor e true light. This truth can be very har d to accept, when all rational
evidence points not only to the r eality of the shadow, but
also to its per manence. The miracle of illumination,
however, does not come fr om rational evidence; it comes
literally fr om “out of the blue,” a consummate visual symbol
for the r ealms of pur e potentiality. The potential for inﬁnitebreakthr ough emer ges when our pr oactive embrace of the
light is even gr eater than our fear of the dark. We cannot per ceive that light with the body’s eyes. It is a
reality that calls for a diﬀer ent kind of seeing. Mortal
manifestation is “ real,” but only immortal love is “ Real.” In
the wor ds of Albert Einstein when speaking of the physical
world, “ Reality is mer ely an illusion, albeit a very persistent
one.”
If we identif y only with the mortal world, then fear does
indeed seem justiﬁed. But if we e xtend our per ceptions
beyond this world, then we see things in a higher and mor e
hopeful light. W e see that it’s pr ogrammed into the true
natur e of things that love will always r eassert itself. Although we ar e doomed to fall into the shadow—to
descend into the psychic underworld of our own unhealed
places—we ar e also guaranteed deliverance. The Illuminator
is an eter nal pr esence, active not only within the individual
heart, but also within the collective psyche. When
individuals humble themselves, asking for for giveness and
correction,


#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


	I
have	found	these	indications	to	be	highly	accurate. In	case	you	are	not	sure	whether	you
have	stones,	it	may	be	useful	to	cleanse	the	liver	anyway;	it	can	improve	your	health
significantly,	regardless. There	is	an	old	saying:	“The	proof	of	the	pudding	is	in	the
eating.”	The	only	way	to	discover	for	yourself	whether	you	have	gallstones	is	to	do	the
liver	cleanse. You	will	find	that	when	you	remove	all	the	stones	that	may	be	present,	the
symptoms	of	disease	will	gradually	disappear,	and	health	will	return	to	normal. Signs	and	Marks
	Skin

The	major	function	of	the	skin	is	to	continuously	adjust	our	internal	body	to	the	ever-
changing	external	environment,	which	includes	temperature,	humidity,	dryness,	and	light. In	addition,	skin	covers	the	body	to	protect	us	against	injury,	microbes,	and	other	harmful
agents. Apart	from	having	to	deal	with	these
external
	influences,	the	skin	also	monitors
and	adapts	according	to
internal
	changes	taking	place	within	the	body. Accordingly,	the
skin	reflects	the	condition	of	the	organs	and	body	fluids,	including	the	blood	and	lymph. Any	long-term	abnormal	functioning	of	the	body	will	inevitably	show	up	in	the	skin	as
skin	blemishes,	discoloration,	or	changed	condition,	such	as	dryness,	oiliness,	wrinkles,
lines,	and	so	forth. Almost	all	skin	disorders	have	their	root	in	an	imbalanced	liver
condition. Gallstones	lead	to	circulatory	disorders,	which	reduce	the	nutrient	supply	to,
and	waste	removal	from,	the	skin	and	prevent	healthy	development	and	normal	turnover
cycles	of	skin	cells. The	following	marks	are	particularly	indicative	of	gallstones	in	the
liver	and	gallbladder:

Black	spots	and	small	or	large	brown	patches
	that	are	the	color	of	freckles	or	moles. They	usually	appear	on	the	right	or	left	side	of	the	forehead,	between	the	eyebrows	or
under	the	eyes. They	may	also	show	up	just	above	the	right	shoulder	or	between	the
shoulder	blades. Most	prominent	are	the	so-called
liver	spots
	on	the	back	of	the	hands	and
forearms,	often	seen	among	middle-aged	and	elderly	people. If	gallstones,	which	are
spontaneously	excreted	by	the	gallbladder,	get	caught	in	the	colon,	such	spots	may	also
appear	in	the	area	where	the	thumb	and	index	finger	meet. These	liver	spots	usually	start
fading	after	the	majority	of	stones	are	removed	from	the	liver	and	gallbladder. Most
people	assume	that	the	liver	spots	are	due	to	sun	damage	and	“normal”	aging. This	is	a
myth. Liver	spots,	as	the	name	suggests,	come	from	the	liver. Sun	exposure	merely	brings
to	the	surface	of	the	skin	any	existing	acidic	waste	deposits. Vertical	wrinkles	between	the	eyebrows. There	may	be	one	deep	line	or	two,
sometimes	three,	lines	in	this	region. These	lines	or	wrinkles,	which	are
not
	a	part	of
natural	aging,	indicate	an	accumulation	of	many	gallstones	in	the	liver. They	show	that	the
liver	is	enlarged	and	has	hardened. The	deeper	and	longer	the	wrinkles	are,	the	more	the
deterioration	of	liver	function	has	progressed. A	line	near	the	right	eyebrow	also	indicates
congestion	in	the	spleen. Furthermore,	the	vertical	lines	represent	a	great	deal	of	repressed
frustration	and	anger. Anger	arises	when	gallstones	prevent	proper	bile	flow. A	bilious
nature	is	one	that	keeps	toxins	trapped—toxins	that	the	liver	tries	to	eliminate	via	bile. Vice	versa,	anger	can	trigger	gallstone	formation. If	white	or	yellow	patches	accompany
the	wrinkles,	a	cyst	or	tumor	may	be	developing	in	the	liver. Pimples	or	growth	of	hair
between	eyebrows
,	with	or	without	wrinkles,	indicate	that	the	liver,	gallbladder,	and
spleen	are	affected. Horizontal	wrinkles	across	the	bridge	of	the	nose. These	are	a	sign	of	pancreatic
disorders	due	to	gallstones	in	the	liver. If	a	line	is	deep	and	pronounced,	there	may	be
pancreatitis	or	diabetes. Green	or	dark	color	of	the	temple	area	at	the	sides	of	the	head. This	shows	that	the
liver,	gallbladder,	pancreas,	and	spleen	are	underactive	because	of	deposits	of	gallstones	in
both	the	liver	and	gallbladder. This	may	be	accompanied	by	a
green	or	blue	color
	on
either	side	of	the	bridge	of	the	nose,	which	indicates	impaired	spleen	functions. A
horizontal	line
	across	the	bridge	of	the	nose	implies	weakness	of	the	pancreas. Oily	skin	in	the	area	of	the	forehead. This	reflects	poor	liver	performance	due	to
gallstones. The	same	applies	to
excessive	perspiration
	in	this	part	of	the	head. A
yellow
color	of	the	facial	skin
	indicates	disorders	of	the	bile	functions	of	the	liver	and
gallbladder,	and	a	weakness	of	the	pancreas,	kidneys,	and	excretory	organs. Hair	loss	in	the	central	region	of	the	head. This	mark	indicates	that	the	liver,	heart,
small	intestines,	pancreas,	and	reproductive	organs	are	becoming	increasingly	congested
and	aggravated. There	is	a	tendency	to	develop	cardiovascular	disease,	chronic	digestive
problems,	and	the	formation	of	cysts	and	tumors. Early	graying	of	hair	shows	that	liver
and	gallbladder	functions	are	underactive. Nose

Hardening	and	thickening	at	the	tip	of	the	nose. This	indicates	chronic	liver	weakness,
resulting	in	hardening	of	the	arteries	and	the	accumulation	of	fat	around	the	heart,	liver,
spleen,	kidneys,	and	prostate	glands. If	the	enlargement	is	excessive	and	blood	vessels	are
visible,	a	heart	attack	or	stroke	may	be	imminent. The	nose	is	constantly	red. This	condition	shows	an	abnormal	condition	of	the	heart,
with	a	tendency	toward	high	blood	pressure	(hypertension). A	purple	nose	indicates	low
blood	pressure. Both	conditions	are	due	to	imbalanced	liver,	digestive,	and	kidney
functions. Cleft	nose	or	indentation	of	the	tip	of	the	nose. This	mark	indicates	irregular
heartbeat	and	heart	murmur. If	one	half	of	the	cleft	nose	is	larger	than	the	other,	this	shows
that	one	side	of	the	heart	is	abnormally	enlarged. Arrhythmia
	and
panic	attacks
	may
accompany	this	condition. There	may	be	severe	lymphatic	congestion	caused	by	digestive
disorders	such	as	constipation,	colitis,	stomach	ulcer,	and	so	on. Liver	functions	are
subdued	because	of	large	amounts	of	gallstones	cutting	off	the	blood	supply	to	the	liver
cells. Bile	secretions	are	insufficient. (
Note:
	I	have	personally	seen	clefts	in	the	nose
disappear	after	liver	cleansing.) The	nose	is	bending	toward	the	left. Unless	caused	by	an	accident,	this	asymmetric
shape	of	the	nose	implies	that	the	organs	on	the	right	side	of	the	body	are	underactive. These	include	the	liver,	gallbladder,	right	kidney,	ascending	colon,	right	ovary	or	testicle,
and	right	side	of	the	brain. The	main	cause	of	this	condition	is	an


an outer plane but rather an inner plane phenomenon. People don’t come into your place of business so that you
can get anything. They’r e sent so that you can give them
love. After I said the prayer and got the feeling that my stor e
was a chur ch, I understood that my only job was to love the
people who came ther e. I actually did that: every time I saw
a customer walk in, I would silently bless them in some way
or another. Not everyone bought a book every time they
came in, but people began to consider me their bookseller. Customers wer e attracted to a peaceful feeling in the air. People might not know wher e it comes fr om, but they can
feel it when love is being sent in their dir ection. I’m amazed when I walk into stor es and the sales people
are rude, as if they’r e doing you some kind of favor letting
you be ther e. A rude attitude is destructive to the emotional
fabric of the world. Wher e I gr ew up, we lef t a stor e with
that kind of ener gy because it doesn’t feel good to be ther e. When our goal is making money, cr eativity becomes
distorted. If I saw money as the ultimate goal of my
teaching car eer, then I would have to think mor e about what
people wanted to hear and less about what I feel it’s
important to say. My ener gy would become tainted with
eﬀorts to get people to come back, to sell them on my
lectur es, to get them to bring their friends. But if the
purpose of my car eer is to channel God’s love, then I’m only
there to open my heart, open my brain and open my mouth. When we’r e working solely for money, our motivation is
getting rather than giving. The miraculous transfor mation
here is a shif t from a sales mentality to a service mentality. Until we mak e this switch, we’r e operating fr om ego and
concentrating on the things of this world rather than on
love. This idolatry casts us into alien emotional ter ritory,
wher e we ar e always afraid. W e’re afraid of either failur e or
success. If we’r e closer to success, we’ll fear success. If
we’re closer to failur e, we’ll fear failur e. The issue isn’t
success or failur e. The issue is the pr esence of fear, and its
inevitability wher ever love is absent. Like everything else, money is either holy or unholy,
depending on the purposes ascribed to it by the mind. W e
tend to do with money what we do with se x: we desir e it but
we judge the desir e. It is the judgment that then distorts the
desir e, tur ning it into an ugly e xpression. Because we ar e
ashamed to admit that we want these things, we have
insidious ways of pr etending that we don’t—such as
condemning our desir es even as we act them out. The lossof purity is in us, then—not in money or in se x. They ar e
both just canvasses onto which we pr oject our guilt. Just as the fearful mind is the sour ce of pr omiscuity and
sex is mer ely the vehicle thr ough which it is e xpressed, so
money is not the sour ce of gr eed. The mind is the sour ce of
greed, and money is one of the places wher e it e xpresses
itself. Both money and se x can be used for holy as well as
unholy purposes. Lik e nuclear ener gy, the pr oblem isn’t the
energy, but how it is applied. Our judgment of wealth is actually an ego ploy to mak e
sure we never have any. I was once driving ar ound a very
wealthy neighbor hood in Houston and I thought, “These
people work for huge multi-national corporations that
oppress people thr oughout the Thir d World. ” Then I stopped
myself : How do I know what all those people do for a living,
and how do I know what they do with their money. My
judgmental attitude, masquerading as political
consciousness, was actually my ego’s way of trying to mak e
sure that I would never have any money. What we mentally
refuse to per mit others, we r efuse ourselves. What we bless
in others, we draw to us. When I was younger, I cherished the belief that, by being
poor, I was somehow showing my camaraderie with the
impoverished. Behind that thought, I see now, was my fear
that I would fail if I tried to mak e money. I ultimately r ealized
that poor people didn’t need my sympathy so much as they
needed cash. Ther e’s nothing pur e or spiritual about
poverty. We often see impoverished people who ar e very
holy, but it isn’t the poverty that cr eates the holiness. I’ve
known some e xtremely spiritual wealthy people, and I’ve
known some poor people who wer e anything but. The Bible says it’s har der for a rich man to get into
Heaven than it is for a camel to walk thr ough the eye of a
needle. That’s because the attachment  to money is a huge
temptation to deviate fr om love. But the moral imperative is
not to block the r eception of money into our lives. The
challenge is to spiritualize our r elationship to it, by seeing
that its only purpose is to heal the world. In an enlightened
society, rich people will not necessarily have less money. Poor people, however, will have much mor e. The pr oblem,
contrary to the ego’s per ception, is not just the distribution
of wealth, but the consciousness ar ound it. Money is not
scarce. It is not a ﬁnite r esour ce. W e are not poor because
the rich ar e rich. W e are poor because we do not work with
love. It behooves us to r emember that our money is God’s
money, and we want to have whatever He wants us to have
in order to do with it whatever He wants us to do. God wants
us to have whatever material support contributes to our
greatest happiness. The ego tries to convince us that God
demands sacriﬁce, and that the life of service would be a
life of poverty. This is not the case. ‘Our purpose on this
earth is to be happy,’ and it is the Holy Spirit’s function to
help us achieve that. He leads us to whatever material
abundance supports us in standing forth joyously within the
world, without binding us further to it. There’s much work to be done for the healing of the
world, and some of it costs money. Often the Holy Spirit
sends us money so that we can perfor m tasks He wants
accomplished on His behalf. A responsible attitude towar ds
money is one in which we’r e open to whatever comes, and
trusting that it always will. In asking for miracles, we ask the Holy Spirit to r emove
the obstacles to our r eception of money. These obstaclestake the for m of thoughts, such as: money is impur e, or
having money means we’r e greedy; rich people ar e bad, or I
shouldn’t mak e mor e money than my par ents did. Having
money means that we have mor e money with which to
employ other people and heal the world. Ther e’s nothing
beautiful about what happens to a society when money
stops cir culating. One of the principles to r emember about money is how
important it is to pay for services r ender ed. If we begrudge
someone else the right to mak e a living, we ar e begrudging
ourselves the same. What we give, we will r eceive, and
what we withhold will be withheld fr om us. And the universe
doesn’t r egister the diﬀer ence between stealing fr om a huge
corporation, or stealing fr om a nice little old lady. The universe will always support our integrity. Sometimes
our debts ar e so big or confusing, that even though we have
the best of intentions, the bur den and the guilt may be so
overwhelming, that we just go on automatic, push the bills
to the back of the drawer and try to for get them. Or change
our phone number. The universe will not support that. A big
person is not someone who never falls down. A big person is
someone who, when they fall, does what it tak es to get up
again. As always, the issue is to ask for a miracle. Ther e’s
no debtor’s prison in this country. Once again, accor ding to
the Course, “Miracles ar e everyone’s right but puriﬁcation is
necessary ﬁrst. ” P urity of heart cr eates br eakthr oughs. If
you owe back bills, no matter how much, write a letter to
the company or individual, own the issue, apologize if
appropriate, and let them know that you ar e setting up a
payment plan, eﬀ


the past. Only through accessing the power of the Now, which is your
own po wer, can there be tru e for giveness. This renders the past
powerless, and you realize deeply that nothing you ever did or that was
ever don e to you could touch even in the slightest the radiant e ssence of
who yo u are. The whole concept of for giveness then becomes
unnecessary. And how do I get to that point of r ealization? When y ou surrender to what is  and  so become fully present, the past
ceases to have a ny power. Y ou do not need it anymore. Presence is the
key. The Now is the key. How will I know when I have surr ender ed? When you no longer need to ask the question. N O T E S

1  Arth ur K oestler, The Ghost in the Machine  (London: Arkana, 1989), p.
180. 2  Zbigniew K. Brzezinski, The Grand Failur e  (New Y ork: Charles
Scribner ’ s Sons, 1989), pp. 239–40. 3  A Course in Miracles  (Huntin gton St ation, NY : Foundation for Inner
Peace, 1975), introduction. 4  Ruth L. Sivard, W orld Military and Social Expenditur es 1996, 16th
Edition  (W ashington D.C.: W orld Priorities, 1996), p. 7.A C K N O W L E D G M E N T S

I am  dee ply than kful to Connie Kellough for her loving support and her
vital par t in transforming the m anuscript into this book and bringing it
out into the world. It is a joy to work with her. I extend  my gratitude to Corea Ladner and those wonderful people who
have contributed to this book by giving me space, that most precious of
gifts — space to write and space to be. Th ank you to Adrienne Bradley
in V ancouver, to Mar garet Mil ler in London and Angie Fran cesco in
Glastonbury, En gland, Richard in Menlo Park and Rennie Fru mkin in
Sausalito, California. I am  also thankful to Shirley Spaxman and Howard Kellough for their
early review of the manuscript and helpful feedback, as well as to those
individuals who were kind enough to review the manuscript at a later
stage and provide additional in put. Thank you to Rose Dende wich for
word-processing the manuscript in her unique cheerful and professional
manner. Finally, I would like to express my love and gratitude to my mother and
father, without whom this book  would not have come into existence, to
my spiritual teachers, and to the greatest guru of all: life.A B O U T  T H E  A U T H O R

Eckhart T olle was born in Ger many, where he spent the first thirteen
years of  his life. After graduating from the University of London, he was
a r esearc h scholar and supervisor at Cambridge University. When he was
twenty-nine, a profound spiritu al transformation virtually diss olved his
old identity and radically changed the course of his life. He devoted the next few ye ars to understanding, integrating, and
deepening that transformation, w hich marked the beginning of an intense
inward journey. Eckhart is not aligned with any particular religion or
tradition. In his teaching, he conveys a simple yet profound message
with the  timeless and uncomplicated clarity of the ancient spiritual
masters: there is a way out of suf fering and into peace. Eckhart is currently traveling extensively, taking his teachings  and his
presence throughout the world. He has lived in V ancouver, Canada, since
1996. For upc oming events, books, and audios and videos of E ckhart’ s
seminars, visit his website:
www.EckhartT olle.com
If yo u e njoyed The Pow er of Now, we  highly reco mmend the following
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Cr eative V isualization  by Shak ti Gawain. This pionee ring bestseller and
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teaches methods that are practical and easy to incorporate into daily life. Living in the Light: A Guide to Personal and Planetary T ransformation
by Shakti Gawain. Shakti tackles the importance of listening to our
intuition, relying on intuition as a guiding force in our lives, and
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Fulfillment of Y our Dr eams  by Deepak Cho pra. In this book — his most
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W ebsite: www.newworldlibrary.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Y ou can a lleviate the ef fects
of uncon sciousness, but you cannot eliminate them unless you eliminate
their cause. T rue change happens within, not without. If yo u feel called upon to alleviate suf fering in the world, that is a very
noble th ing to do, but remember not to focus exclusively on t he outer;
otherwise, you will encounter frustration and despair. W ithout a
profound change in human consciousness, the world’ s suf fering is a
bottomless pit. So don’ t let your compassion become one-sided. Empathy with someone else’ s pa in or lack and a desire to help need to be
balanced with a deeper realizatio n of the eternal nature of all life and the
ultimate illusion  of all pain. Then let your peace flow into what ever you
do and you will be working on the levels of ef fect and cause
simultaneously. This also applies if you are su pporting a movement designed to stop
deeply unconscious humans from destroying themselves, each other, and
the planet, or from continuing to inflict dreadful suf fering on other
sentient beings. Remember: Just as you cannot fight the darkness, so you
cannot f ight unc onsciousness. If  you try to do so, the polar opposites will
become strengthened and more deeply entrenched. Y ou will become
identified with one of the polari ties, you will create an “enemy,” and so
be drawn into unconscious ness yourself. Raise aware ness by
disseminating information, or at the most, practice passive resistance. But ma ke sure that you carry no resistance within, no hatred, no
negativity. “Lov e your enemies,” said Jesus, which, of course, means
“have no enemies. ”Once you get


 FROM MERCUR Y AMALGAM  DENT AL FILLINGS
Many Gerson patients are informed about health dangers associated with
dental “silver” amalgam fillings. They appear silver because the toxic metal
mercury used in them is silver in color. In fact, dental amalgams consist of
more than 51 percent mercury mixed with a small amount of silver and
other toxic metals (tin, copper, zinc, and sometimes nickel). The problem,
of cours e, is the mercury, a highly poisonous heavy metal with powerful
adverse effects on the nervous system. Once installed in teeth, the mercury
steadily leaches out into the body and is carried throughout the system by
blood circulation. Some people are a great deal more sensitive to this circulating mercury
than others, and it’s been proven  to cause multiple sclerosis along with vast
numbers of other degenerative diseases in many people. Especially, dental
amalgam fillings cause cancer. This has been documented in a March 2000
book issued by Hampton Roads Publishing Company, Inc., Elements of
Danger: Protect Yourself against the Hazar ds of Modern Dentistry  (ISBN
1-57174-146-1), written by Morton Walker, D.P.M. To acquire a copy, send
U.S.$18 to the book distributor, Freelance Communications, 484 High
Ridge Road, Stamford, Connecticut 06905-3020. When dental amalgam fillings are removed, it’s been observed (as
detailed by over one thousand references in Dr. Walker ’s book) that some
chronically ill dental patients tend to recover from their illnesses. While
admittedly, other people possessing amalgams in their teeth for many years
do not show apparent health problems, it’s likely that they actually are
experiencing unrecognized subclinical illnesses. It will not come as a surprise that we who represent the Gerson  Therapy
urge debilitated  patients to remove teeth with root canal fillings and
eliminate all dental amalgam fillings. Important:  Serious ly ill patients should not have their mercury fillings
removed immediately. No matter how well the removal is done, some
mercury vapor is released, and temporary mercury poisoning is inevitable. This must be avoided until the patient is strengthened, that is, after nine to
twelve months on the Gerson Therapy. For prevention and as a means of self-treatment, it is highly advisable to
eliminate these sources of cancer and other illnesses. To do so, consult a
holistic (biologi cal), biocompatible (mercury-free) dentist who belongs toone of the four dental profession al organizations offering names, addresses,
and telephone numbers of their members. For referrals to such a dentist in
your area, see Appendix C in Morton W alker ’s book Elements of Danger. OceanofPDF.comSELECTED BIBLIOGRAPHY
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der Tuberkulose nach Gerson-Sauerbruch-Herrmannsdorfer.” Munch. med. W ochnschr. 76:1565, Sep. 1929. Alexander, H. “Treatment of pulmonary tuberculosis with salt-free diet.”
Münch. med. W ochnschr. 77:971, Jun. 6, 1930. Apitz, G. “Treatment of tuberculosis of lungs and of other organs with salt-
free diet.” Deutsche med. Wchnschr. 55:1918, Nov. 15, 1929. Axmann. “Dietary treatment in tuberculosis of the skin.” Münch. med. Wochnschr. 77:707, Apr. 25,1930. Bacmeister, A. “Interne Behandlung der Lungentuberkulose.” Med. Welt. 4(14):474-476, Apr. 5, 1930. Bacmeister, A.; Rehfeldt, P “Phosphorlebertran und die Gerson-
Herrmannsdorfersche Diät zur Heilung der Tuberkulose.” Deutsche med. Wchnschr. 56(12):480-481, Mar. 21, 1930. Baer, G.; Herrmannsdorfer, A.; Kausch, H. “Salt free diet in tuberculosis.”
Münch. med. W ochnschr. Jan. 4, 1929. Banyai, A.L. “The dietary treatment of tuberculosis.” Am. Rev. Tuberc. 23:546-575, May 1931. Barát, I. “Gerson’ s diet in treatment of pulmonary tuberculosis.” Orvosi
hetil. 74:877-879, Aug. 3, 1930. Barát, I. “Über den Wert der Gersondiät in der Behandlung der
Lungentuberkulose.” Beitr. z. Klin. d. T uberk. 76:588-591, 1931. Beck, O. “Herrmannsdorfer dietary treatment of tuberculosis: theoretical
basis.” Monatsschr. f Kndr heilk. 48:276, Oct. 1930. Bentivoglio, G.C. “Le variazone del riflesso oculocardiaco nei bambini in
seguito al trattamento dietetico di Gerson.” Pediatria. 41:1457-1483,
Dec. 1933. Bertaccini, G. “A proposito della dieta aclorurata Gerson-Herrm annsdorfer -
Sauerbruch nella tuberculosi: richerche sulla influenza del cloruro di
sodio nella infezione tubercolare  sperimentale del coniglio.” Gior. ital. di
dermat. e sif. 73:1775-1778, Dec. 1932.Bertaccini, G. “A proposito  della dieta Gerson-Herrm annsdorfer -
Sauerbruch nella tuberculosis recherche sulla influenza del cloruro di
sodio nella infezione tubercolare sperimentale del coniglio; infezione
cutanea.” Gior. ital. di dermat. e sif. 74:1469-1486, Dec. 1933. Blumenthal, F. “Treatment of tuberculosis of skin with special consideration
of dietary therapy.” Med. Klin., Berlin. 26:1432, Sep. 26, 1930. Bommer, S. “Dietetic treatment of tuberculosis of skin.” Münch. med. Wochnschr. 76:707, Apr. 26, 1929. Bommer, S.; Bernhardt, L. “Dietary treatment of lupus vulgaris.” Deutsche
med. Wchnschr. 55:1298, Aug. 2, 1929. Bommer, S. “Neue Erfahrungen auf dem Gebiete der Hauttuberkulose mit
besonderer Berücksichtigung der Gersondiät.” Strahlentherapie  35:139-
148, 1930. Bommer, S. “Dietary treatment of skin tuberculosis.” Am. Rev. Tuberc. 27:209-215, Feb. 1933. Bommer, S. “Beitrag zur Diätbehandlung von Lupus vulgaris.” Med. Klin. 28:209-215, Feb. 1933. Bommer, S. “Capillaroscopic study of skin following administration of
Gerson-Herrmannsdorfer -Sauerbruch diet in treatment of injuries to
skin.” Dermat. Wchnschr. 97:1367-1372, Sep. 23, 1933. Bommer, S. “Zur Frage der Wirkung von Sauerbruch-Herrm annsdorfer -
Gerson-Diät.” Deutsche med. Wchnschr. 60:735-739, May 18, 1934. Bommer, S. “Salzarme Kost im Gefässystem (G.H.S.-Diät).” Klin. Wchnschr. 13:148-158, Oct. 27, 1934. Brezovsky. “Sauerbruch-Gerson diet in treatment of tuberculosis of skin.”
Budapesti orvosi ujsag. 28:769-773, Jul. 17, 1930. Bruusgaard, E.; Hval, E. “Gerson-Sauerbruch-Herrmannsdorfer diet
treatment in skin tuberculos is and its results.” Norsk mag. f.
laegevidensk. 92:1 157-1 175, Nov. 1931. Bruusgaard, E. “Uber die Herrmannsdorfersche Diätbehan dlung von
Hauttuberkulose.” Acta dermat.-vener eol. 13:628-642, Nov. 1932. Bussalai. “La dieta di Gerson-Herrmannsdorfer nel Lupus. (Nota pre-venti.) Con presentazioni di ammalati, di’preparti microscope e di fotografie.”
Gior. ital. di dermat. e sif  (supp. fasc. 1). 1:10-13, 1931. Canal Fe


 be learned from an adept and Ko Hung's master, Cheng
Yin, at over eighty, had black hair, a ‘full cheerful face’ and
could draw a strong cross-bow and shoot a hundred paces;
he walked hundreds of miles and could drink two
demijohns of wine without becoming drunk; he climbed
mountains with agility and crossed precipitous places and
dangerous heights which daunted younger men. He ate
and drank the same thing s as anyone else, but could go for
unlimited days without food and without feeling hunger. In his writings Ko Hung maintained that alchemical
change was only one facet of the universal transformations
in Nature. ‘It is clear, therefore, that transformation is
something spontaneous in Nature. Why then should we
demur at the possibility of making gold and silver from
other things? Look at the ﬁre obtained from heaven with
the burning-mirror, and the water got at night [dew] from
the moon-mirror; are they diﬀerent from ordinary ﬁre and
water?... I guarantee that mercury can vapourize and
that gold and silver can be sought successfully... theManuals of the Immortals tell us... that it is in the nature
of gold and silver that one can make them.’ In his time
there were treatises which contained recipes and formulae
for ‘melting jade,’ ‘transforming gold’ and making
‘talisman water.’ But these obscure and probably  esoteric
terms notwi thstanding, Professor Needham, the great
authority on the development of Chinese science, says that
Ko Hung's Pao P'u Tzu  ‘conta ins some scientiﬁc  thinking at
what appears to be a high level.’
Ko Hung disapproved of the recluse-alchemists seeking
their own immortality to the neglect of their dependents,
as so many did: ‘To turn one's back upon wife and children
and make one's abode in the mountains and marshes,
uncaringly to reject basic human usage... is hardly to be
encouraged. If by some good fortune they can become
immortal and still go on living at home, why should they
seek to mount specially to the heavens?’ Once the
preparation of the divine Elixir has been achieved
successfully ‘you and your whole household, not just you
alone, will become immor tals.’ He also says that this state
of immortality cannot be attained without good deeds,
loyalty, friendliness and trustworthiness. This condition of immorality was known as that of the
hsien, the genie or immortal, and the alchemist aimed  at
achieving hsien -hood, of which there were several grades,
as will be seen later. Strangely, Ko Hung's death was said
to be consistent with the lowest grade, the shih chieh
hsien, the ‘corpse free,’ one whose corpse disappears,
leaving only the clothes or some identifying object behind. At his death he was encoﬀined but later it was found that
his body had disappeared, only his clothes remaining. While Ko Hung, Wei Po-yang and other early alchemists
can be traced in historical records, many of the early
names and the stages of alchemy are found only in legend,
for which the Chinese have the delightful phrase ‘wildhistory.’ The most important of these legendary characters
is undoubtedly the Yellow Emperor, Huang Ti, who
traditionally reigned from about 2704 to 2595 BC. He was
regarded as the ﬁrst and greatest of Taoist immortals and
alchemists and was said to have learned, not only from his
Three Immo rtal Maids, but also from an Immortal who
lived on a mountain, who, after considerable persuasion,
instructed the Emperor in the understanding of the Tao, of
sciences, meditation and medicines. Huang Ti was reputed
to have written the Inner Classics. He became an
Immortal, or hsien, himself and after reigning for over a
hundred years he ascen ded to heaven on the back of a
dragon, taking with him some seventy members of his
domestic household and court, in full view of the populace. Others of his retainers, anxious  to go heavenward with
him, hung on to the whiskers of the dragon, but they gave
way and the hangers-on, together with the Emperor's bow,
fell to the ground. The people gazed at the Emperor and
dragon until they disappeared into the heavens. The fallen
bow was collected and venerated. Although there was a
tomb and a shrine built for the Yellow Emperor it was said
that it was later found to be devoid of a corpse and
contained only a sword and shoes.Chang T ao-ling founder of the popular T aoism and
the ﬁrst T aoist pope
Another legendary character was the Emperor YÜ the
Great, tradit ionally known as ‘the happy miner.’ He was a
smelter who ‘pierced the mountains’ and ‘made the earth
healthy.’ He knew the diﬀerence between male and female
metals and employed the yin-yang  principles in all his
work, dividin g his cauldrons into yin and yang. There were
nine of these, four yin and ﬁve yang. Here it is of interestto note the early appeara nce of the yin-yang  doctrine, the
importance of the number nine, which runs through all
alchemy and Chinese lore, and the division of the number
into even (yin) and odd (yang ) numbers. As we shall see,
the yin-yang  symbolism is employed right through Chinese
alchemy as the two powers of mercury and sulphur, the
lunar and solar. The legendary accounts of the origins of alchemy are not
conﬁned to the Chinese ‘wild history;’ in the West there is
the story that fallen angels were responsible for teaching
the science of alchemy to the women they married on
earth. Anoth er tradition  claims that alchemy owed its
inception to Hermes, the Egyptian Thoth, God of Wisdom,
or that Isis won the secret from an angel in return for
sexual favours, and handed it to her son Horus. Yet
another legend is that God revealed the secrets of alchemy
to Moses and Aaron, both master magicians. OceanofPDF.com– 2 –
ALCHEMY EAST AND WEST
Chinese alchemy, while often running parallel with that of
the West, and showing considerable similarity with Indian
beliefs, for example the idea of a drug which could prolong
life, the Elixir of Immor tality, which appears in India a
thousand years before Christ, holds no deﬁnite proof of
common origins, but much of exchange of thought. The
same argument rages over the beginnings of alchemy as
over symbo lism: wheth er such ideas and symbols
‘migrated’ from one country to another in trading and
cultural contacts, or arose spontaneously in diﬀerent
civilizations and widely separated parts of the world. In view of the universal similarities in the content and
types of dreams and in the workings of the subconscious
mind, as demonstrated by Jung's work, it is reasonable to
suppose that in waking life the same types and ideas also
rise spontan eously in the human mind. In mythology,
religion, symbolism, fairy tale and folklore and such early
sciences as alchemy and astrology, while the local
colouring of dreams and thoughts is naturally diﬀerent,
the basic contents, symbolism and psych ological
implications appear to be universal; but while there are
similarities, there are also diﬀerences in East and West. The answer to the question of migration versus
spontaneous growth lies probably in a degree of both. Military conq uests, trade  and cultural exchanges obviously
spread ideas  and knowledge, while, on the other hand, it is
only natural that people the world over should have asked
the same questions about their environment, the cosmos in
which they lived and their relationship with it.There seems to have been a considerable exchange of
knowledge between China and India; it is known that
alchemical practices were prevalent in both countries well
before the Christian era and there was deﬁnite evidence of
exchange when a Chinese Emperor of the T'ang dynasty
sent an envoy, Wang Hsüan-ts'e, to India between  AD 643
and 665; there are indications that he made two visits
during this time. He was a specialist in prolonging life—
that is to say, an alchemist—and a noted magician. He
brought back with him an Indian Brahmin,
Narayamasvamin, who was an alchemist and physician,
while another Indian magician came over from Kashmir in
664-5 on the orders of the Emperor Kao Tsung: this
magician was thought to have possessed the drug of
longevity. Waley maintains that there is no doubt that ‘a
deﬁnite give and take went on between China and India
during the T'ang dynast y,’ but that Chinese techniques
were already well deve loped long before any known
contact with India. Other branches of early  alchemy were establis hed in
Babylonia and Chaldea; the Persians were skilled in magic,
alchemy and medicine, while from Egypt came the


ious mind will
respond in countless blessings to you. Be-lieve in a God of love. 4. Life, or God, holds no grudge against you. Life never condemns
you. Life heals a severe cut on your hand. Life forgives you if y ou
burn your finger. It reduces the edema and restores the part t o
wholeness and perfection. 5. Your guilt complex is a false concept of God and Life. God, or
Life, does not punish or judge you. You do this to yourself by your
false beliefs, negative thinking, and self-condemnation. 186  6. God, or Life, does not condemn or punish you. The forces of
nature are not evil. The effect of their use depends on how you use t he
power within you. You can use electricity to kill someone or to l ight
the house. You can use water to drown a child, or quench his thirst. Good and
evil come right back to the thought and purpose in man’s own mind. 7. God, or Life, never punishes. Man punishes himself by his fa lse
concepts of God, Life, and the Universe. His thoughts are creat ive,
and he creates his own misery. 8. If another criticizes you, and these faults are within you, rejo ice,
give thanks, and appreciate the comments. This gives you the
opportunity to correct the particular fault. 9. You cannot be hurt by criticism when you know that you are
master of your thoughts, reactions, and emotions. This gives you the
opportunity to pray and bless the other, thereby blessing yoursel f.
10. When you pray for guidance and right action, take what comes. Realize it is good and very good. Then there is no cause for self-pity,
criticism, or hatred. 11. There is nothing good or bad, but thinking
makes it so. There is no evil in sex, the desire for food, weal th, or true
expression. It depends on how you use these urges, desires, or
aspirations. Your desire for food can be met without killing  someone
for a loaf of bread. 12. Resentment, hatred, ill will, and hostility are behind a host of
maladies. Forgive yourself and everybody else by pour-ing out l ove,
life, joy, and good will to all those who have hurt you. Continue until
such time as you meet them in your mind and you are at peace wit h
them. 13. To forgive is to give something for. Give love, peace, joy,
wisdom, and all the blessings of life to the other, until there  is no sting
left in your mind. This is really the acid test of forgiveness. 187  14. Let us suppose you had an abscess in your jaw about a year a go. It was very painful. Ask yourself if it is painful now. The a nswer is in
the negative. Likewise, if someone has hurt you, lied about and
vilified you, and said all manner of evil about you, is your thought of
that person negative? Do you sizzle when he or she comes into  your
mind? If so, the roots of hatred are still there, playing havoc with you
and your good. The only way is to wither them with love by wishing
for the person all the blessings of life, until you can meet the pers on in
your mind, and you can sincerely react with a benediction of peace
and good will. This is the meaning of forgive until seventy times
seven. 188  18
How Your Subconscious Removes
Mental Blocks
The solution lies within the problem. The answer is in every
question. If you are presented with a difficult situation and y ou cannot
see your way clear, the best procedure is to assume that inf inite
intelligence within your subconscious mind knows all and sees all, ha s
the answer, and is revealing it to you now. Your new mental atti tude
that the creative intelligence is bringing about a happy s olution will
enable you to find the answer. Rest assured that such an attitud e of
mind would bring order, peace, and meaning to all your undertakings. • How to break or build a habit
You are a creature of habit. Habit is the function of your
subconscious mind. You learned to swim, ride a bicycle, dance, and
drive a car by consciously doing these things over and over again unt il
they established tracks in your subconscious mind. Then, the
automatic habit action of your subconscious mind took over. This is
sometimes called second nature, which is a reaction of your
subconscious mind to your thinking and acting. You are free to choose a good habit or a bad habit. If you repeat a
negative thought or act over a period of time, you will be under  the
compulsion of a habit. The law of your sub-conscious is compulsion. • How he broke a bad habit
Mr. Jones said to me, “An uncontrollable urge to drink seizes me,
and I remain drunk for two weeks at a time. I can’t give up t his
terrible habit.”
Time and time again these experiences had occurred to this
unfortunate man. He had grown into the habit of drinking to excess. Although he had started drinking of his own initiative, he also began
to realize that he could change the habit and establish a new one. He
 189  said that while through his will power he was able to suppress  his
desires temporarily, his continued efforts to suppress the m any urges
only made matters worse. His repeated failures convinced him that he
was hopeless and powerless to control his urge or obsession. Thi s idea
of being powerless operated as a powerful suggestion to hi s
subconscious mind and aggravated his weakness, making his life a
succession of failures. I taught him to harmonize the functions of the conscious and
subconscious mind. When these two cooperate, the idea or desire
implanted in the subconscious mind is realized. His reason-i ng mind
agreed that if the old habit path or track had carried him i nto trouble,
he could consciously form a new path to freedom, sobriety, and peac e
of mind. He knew that his de-structive habit was automatic, but since
it was acquired through his conscious choice, he realized that if he had
been conditioned negatively, he also could be conditioned positivel y. As a result, he ceased thinking of the fact that he was powe rless to
overcome the habit. Moreover, he understood clearly that there wa s no
obstacle to his healing other than his own thought. Therefore, there was no occasion for great mental effort or me ntal
coercion. • The power of his mental picture
This man acquired a practice of relaxing his body and getting into a
relaxed, drowsy, meditative state. Then he filled his mind wit h the
picture of the desired end, knowing his sub-conscious mind could
bring it about the easiest way. He imagined his daughter
congratulating him on his freedom, and saying to him, “Daddy, it’s
wonderful to have you home!” He had lost his family through drink. He was not allowed to visit them, and his wife would not speak  to
him. Regularly, systematically, he used to sit down and meditate in the
way outlined. When his attention wandered, he made it a habit to
immediately recall the mental picture of his daughter with her smile
and the scene of his home enlivened by her cheerful voice. All thi s
 190  brought about a reconditioning of his mind. It was a gradual proces s.
He kept it up. He persevered knowing that sooner or later he  would
establish a new habit pattern in his subconscious mind. I told him that he could liken his conscious mind to a camera, that
his subconscious mind was the sensitive plate on which he regi stered
and impressed the picture. This made a pro-found impression on him,
and his whole aim was to firmly impress the picture on his mi nd and
develop it there. Films are developed in the dark; likewise, mental
pictures are developed in the darkroom of the subconscious mind. • Focused attention
Realizing that his conscious mind was simply a camera, he use d no
effort. There was no mental struggle. He quietly ad-justed his t houghts
and focused his attention on the scene before him until he graduall y
became identified with the picture. He became absorbed in the  mental
atmosphere, repeating the mental movie frequently. There wa s no
room for doubt that a healing would follow. When there was any
temptation to drink, he would switch his imagination from any
reveries of drinking bouts to the feeling of being at home wi th his
family. He was successful because he confidently expected to
experience the picture he was developing in his mind. Today he  is
president of a multimillion-dollar concern and is radiantly happy. • He said a jinx was following him
Mr. Block said that he had been making an annual income of
$20,000, but for the past three months all doors seemed to jam tightl y. He brought clients up to the point where they were about to s ign on
the dotted line, and then at the eleventh hour the door closed. He
added that perhaps a jinx was following him. In discussing the matter with Mr. Block, I discovered that


 doses of vitamin
B
2 complex, the disease being only partially improved in the beginning of the treatment,
the patient going on to death because of starvation for other vitamins and minerals. On page 101 the statement appears that vitamin C is important in maintaining the
integrity of immunity to certain infections. the same error exists here. While it is quite
evident that vitamin C does do much to keep up the integrity of specific immunities and
general immunities to infection, only one part of the optimum immunity is achieved by the use of vitamin C alone. The statement that vitamin C exists in high concentration in the pituitary gland, in the adrenal, in the corpus luteum and other parts which have
much to do with keeping the flame of life burning at its optimum is true only if the
vitamin C here mentioned is supported by the other vitamins and by proper mineral
balance. Another reference to vitamin C is its connection with some anemias that do not
respond to treatment with iron. In this the author is agreeing in a small way with our
previously expressed principle that iron in these cases does not give the best results
unless other minerals and all the vitamins which have been removed by food processing
are put back into the food intake. On page 111 the author mentions the vitamin C intake in connection with stomach
ulcer. There is no question but that vitamin C is indicated in stomach ulcer, but all other
vitamins and minerals are also indicated. The relief afforded by vitamin C is only a
partial and temporary relief. Stomach or duodina l ulcer is as surely a dietary deficiency
disease as is scurvy or pellagra. On page 112 vitamin C is discussed in relation to its building up immunity against all
chronic infectious conditions, and the benefit it may confer on patient suffering with
toxic conditions of the thyroid gland. There is no question but that both of these points are well taken. The toxic diseases of the thyroid are undoubtedly the result of old,
chronic, long-continued, low-grade infecti ons. The fact that the principal material
(iodine), required in fighting such infections, is present in insufficient quantity
contributes to the compensatory overgrowth of the gland and the manufacturing of a toxic secretion (toxic adenoma). Since basal metabolism is very much increased in toxic conditions of the thyroid, and
since the increased metabolism burns up vitamin B
1 in a very decided manner, the most
urgent need in all cases of exophthalmic goiter is for thiamin. The need for thiamin is
even greater than the need for iodine. Of course other elements are also necessary. Operating on such patients or destroying a part of the gland by radiation reduces the rate
at which thiamin is destroyed, and while on ordinary diets, no new thiamin is furnished,
it allows the organism to get along better with what little iodine and thiamin there is in the food. There is relatively more thiamin in the blood because with lower basal
metabolism there is less destroyed. By this process the relative amount of vitamin B
present in the blood is increased, so the patient feels better. The patient of course is not
cured until he is provided with sufficient amounts of iodine and other minerals and
vitamin B and other vitamins to make up for his past deficiencies and to provide the maintenance for daily bodily needs. Certain thyroid patients become "iodine fast"
during treatment with iodine. This means that progress toward recovery has stopped
with treatment by iodine alone. If these patients are given large doses of vitamins and
minerals along with the iodine they will continue to improve. In the Journal  of the American Medical Association of May 3, 1941, Dr. Clarence A. Mills, Professor of Experimental Medicine in the University of Cincinnati, College of
Medicine, calls attention to the danger of prescribing of single vitamins, since such
prescribing may be the means of upsetting the vitamin balance in the body and inducing
other forms of disease. He called attention to  the fact that Wilder  produced artificially
deficiency symptoms in adults kept on a thiamin intake of 0.15 milligrams daily. It is usually considered that one to three milligrams daily is the optimum for the normal
adult. He cites the case of a woman aged 47 who had been taking large doses of thiamin for two and one-half weeks. The symptoms resembled those of over-dosage with
thyroid extract--headache, increased irritability, insomnia, rapid pulse, weakness and
trembling. This cleared up two days after the treatment was discontinued. After one week's rest, the patient returned to the use of thiamin, taking one-half the former dose,
and the same toxic symptoms returned. She obtained relief only by discontinuing the use of the thiamin. He states that on a recent visit to the tropics he encountered many cases where large
doses of vitamin B
1 taken alone caused similar symptoms, accompanied by tremors of
the hands and nervous irritability. In all these cases a reduction of the dose or giving up the vitamin altogether resulted in relief from the distressing symptoms. Dr. Mills also calls attention to the work of Dr. Agnes Fay Morgan of the University
of California reported in "Science," March 14, 1941, "The Effect of Imbalance in the
Filtrate Factor of the Vitamin B Complex in Dogs," that shows that unfavorable results
may attend the administration of any single one where many elements are lacking. He
states that studies on rats in his own laboratory show the same effect. He brings out the very interesting observation which at the present time is of very great interest, that the
addition of thiamin to bread and other commonly used foods without control over the
intake level carries a potentiality for harm. He states that this is particularly true in the middle temperate regions where metabolic disturbances are already prone to occur. The medical profession should recognize the need for greater conservatism in the use of this
vitamin, and its distribution through nonmedical and medical channels should be placed
on a more scientific and controlled basis. In the above mentioned article Dr. Morgan warns that there is possibility of danger in
the food program planned to improve national health by adding one or two vitamins to
staple foods when these foods are deficient in many other vitamins. She states that
health may become worse instead of better because of the vitamin balance being upset. Whole-wheat bread contains iron, all the va rious components of the vitamin B complex,
vitamin E and trace minerals. To attempt to compensate for all of these valuable
elements by putting thiamin, niacin, and a small amount of iron in the bread is utterly
ridiculous. It is harmful from another standpoint, and this is the fact that the average
person reads in newspapers that the government has taken note of the inadequacies of
white bread and has now decided to do something to correct the existing deficiencies. A person who has been getting along well on whole-wheat bread is now induced to eat so-
called enriched white bread, believing that it is not only as good, but better, is badly
deceived. The enrichment provides only a sm all fraction of the elements which have
been removed in milling. By promoting a condition of unbalance it may encourage
another form of disease. Dr. Morgan's work with dogs was with several different vitamins. All dogs that
received no niacin and no pantothenic acid survived; grew moderately well; but the hair
turned gray and they were sedate and elderly in behavior. Giving either niacin or
pantothenic acid to these dogs, while deficient in other vitamins, resulted in a gradual
loss of neuro-muscular control and sometim es sudden death. She thinks that giving
large amounts of any one vitamin, particularly niacin, which is frequently done in
pellagra, to persons subsisting on diets having multiple deficiencies is exceedingly dangerous. If any food is so bad that it needs to be "enriched" or "fortified" with synthetic
vitamins it is so bad it should be rejected as the artificial enrichment corrects only a part of the evil. Dr. Morgan states that fortification of foods with thiamin or niacin may precipitate
conditions worse than the subacute deficiency state produces; that the usual ordinary diet, while inadequate, is more nearly properly balanced. If we are to have improvement
in these deficiencies, general improvement is essential. The steps that must be taken to
correct the bad health conditions due to diet deficiencies at the present time are mainly
steps in the education, first, of the medical profession; and second, of the laity. That the doctors suffer equally with the lay public in deficiency diseases is quite
evident. Mortality records show that doctors die from heart and blood vessel diseases in
as great numbers as does the general population. The average doctor has as much
pyorrhea and tooth decay as the average layman. The average doctor is as often crippled
by neuritis and arthritis and has as much appendicitis, gall bladder disease, stomach
ulcer and cancer as the layman. The need for educating doctors is very great. The
reception of new ideas such as these is slow in the medical profession. It must be remembered that an appeal to a lay organization such as the Rotary Club, a
church group, a chamber of commerce as to a professional group such as the Bar
Association, or the county medical society for improvement along dietary lines is an
appeal to a diseased group. Following a l ecture by the author in a Midwest town, a
cartoon appeared in the newspaper of a fat, misshapen woman talking in her kitchen to
another fat, missh


,
and the whole digestive tract is alerted not to function. Naturally, this is a twisted reaction, but the thought and
the reaction come packag ed together, and there is no place
to drive in a wedge betw een them. What is at work here is
something we can call an “impulse of intelligence,” which
means a thought and a molecule tied together, like a two-
sided coin. Once the impulse starts to rise, there is no
turning it back. The thought is the molecule; the moleculeis the thought. At the time it takes place, an impulse of
intelligence constitutes the patient’s whole inner reality. When an anorexic is repelled by food, her reaction is all
there is (at least for that instant)—she is her disease at the
moment. The same holds true for the obese person trying
to resist food, the smoker trying to resist another cigarette,
and so on. You cannot change a thought after you have had it—the
entire inner struggle of such patients is totally futile. But
there is another component to an impulse of intelligence
besides the thought and the molecule. The third component
is silence; this is the unseen component. Like all of us, the
anorexic must fetch thoughts from the region that lies
deeper than thought, and it is there that a cure might be
found. The anorexic’s dreaded realization, I am my disease, may
be true, but it is not the ﬁnal truth. If the anorexic could
transcend her compulsions, looking on them without
involvement, her disease would end. Becoming a silent
witness would be enough to disentangle her from the
ghost. Archimedes said that if he had a lever long enou gh
and a place to stand on, he could move the Earth—
presumably, he would have to stand in outer space. The
anorexic needs just such a place; unfortunately, a human
being is conﬁned to inner space. No one has a spare
nervous system hanging in the closet in case his primary
one gets strange ideas. Sadly but inevitably, there is no
place outside to stand on. —
Without realizing it, we count very heavily on the fact that
our thoughts  will trigger the right chemicals in our bodies;
the mind and its messen ger molecules are automatically
and perfectly matched. But this process can break down,
and then the resulting confusion is like running twoprograms on the same computer—when the input is
scrambled, it is no wonder that the printout, your body,
becomes garbled. For example, one of the most ambiguous
drugs ever devised is V alium. Valium belongs to a class of chemicals called
benzodiazepines, which are used as both tranquilizers and
sleeping pills. These substances were greeted in their day
as revolutionary. Their predecessors, the barbiturates, had
many notorious drawbacks: they were highly addictive;
they induced  poor-quality  sleep because they blocked REM,
or dream sleep; and overdoses could prove fatal. Valium
and its relatives, on the other hand, produced better sleep
with less hangover, were  much harder to overdose on, and
at ﬁrst seemed nonaddictive. At the height of its imme nse
popularity, Valium was said to account for one-quarter of all
new prescriptions written in America. Now it is known that Valium is itself addictive, that it
produces sleep irregular ities of its own (interfering with
the third and fourth stages of deep, dreamless sleep), and
that serious withdrawal symptoms occur after prolonged
use. If you look at the level of the receptors on the cell wall,
none of this is surprising, because Valium acts by
outcompeting the body’s own neurochemicals and taking
over their receptor sites. This kind of interference would
perhaps be advantageous if Valium competed only with the
neuropeptides responsib le for causing the feelings of
anxiety (called octadeca neuropeptides). But the calming
eﬀect of the drug does not come by itself; Valium confuses
the nervous system as a whole. Moreover, it was recently
discovered that the monocytes of the immune system also
are attracted to Valium. So when a doctor gives what he
thinks is a sleeping pill or a tranquilizer, he is aﬀecting the
immune system at the same time, adding more confusion at
the level of the receptors.No one knows if this has caused any harm, largely
because the ﬁnding about  the immune system is too new. In
all likelihood, we will discover that nature has already
provided our bodies with an exact internal analogue to
Valium, which means that we are clumsily reproducing
something that already exists in nearly perfect form. If I
ask myself whether I like the idea of plugging the same
chemical into my immune cells every day, in the
indiscriminate fashion that Valium was doled out to millions
of patients, primarily women, for thirty years, the answer is
obvious. The immune cells have a reason for each receptor; they
use them to think, act, perceive, and respond in precise
ways. A person uses the same two eyes to view the whole
world; a cell, however, has a diﬀerent eye for each thing it
needs to see. In other words, a constantly ﬁlled receptor
renders the cell blind to one speciﬁc thing. At a time when
the incidence of many cancers, such as breast cancer, is
still rising, sending unkn own messages into the immune
system seems very risky. —
Currently there is a “chem ical revolution” under way in the
treatment of mental disease, and it seems as miraculous as
Valium did thirty years ago. Doctors now widely give their
mental patients mind-altering, or psychotropic, drugs to
clear up the overt symptoms of their sickness, mainly
depression, mania, and hallucinations. The symptoms are
often relieved, sometimes quite dramatically and suddenly,
although many patients cannot tolerate the mental
numbness and fatigue that are common side eﬀects (not
that the side eﬀects are simple: certain antidepressants can
make the patient’s depression worse for the ﬁrst few
weeks, or swing it in the opposite direction until it turns
into wild mania).Critics of drug therapies call them “chemical lobotomies”
and charge that they strip the patient of his huma n dignity. Doubtless there are many abuses, particularly in large,
understaﬀed public hospitals for the insane. It takes very
careful ﬁne-tuning to stabilize the correct dosage of any
psychotropic drug, and horror stories abound of depressed
patients who reacted so badly to their medication that they
committed suicide rather than endure the cure. Still, the
success in this ﬁeld impli es that drugs will be used to cure
schizophrenia and depression altogether, if not today, then
in the future. A “cured” schizophreni c does not yet exist through
chemical means. This is because there is more to being
normal than not having hallucinations. Once you suppress a
schizophrenic’s bizarre visions or the strange voices he
hears in his head, you do not ﬁnd a normal person facing
you, but a shell. Altering the chemical level of dopamine,
even if it could be done a hundred times better than it is
done today, will not lead to a cure. The reason is contained
in the lesson learned from the neurotransmitters
themselves: for every chemical breakthrough, there is also
a chemical barrier. The good news about neurotransmitters is that they are
material. A thought, whether sane or mad, is hard to grasp
because it is so intangi ble; it is not something you can
touch or feel. The neurotransmitters, however, are certainly
tangible, although they are extremely tiny and often short-
lived. It is the neurotransmitter’s role to match up with a
thought. To do that, its molecules must be just as ﬂexible as
thoughts, just as ﬂeeting, elusive, changeable, and faint. Such ﬂexibility is a kind of miracle but also a curse, in
that it throws  up a barrier that is almost impossibl e to pass. No man-made drug can duplicate this ﬂexibility, either now
or in the foreseeable future. No drug actually pairs up with
a thought. This is apparent just by looking at the structureof the receptor. Receptors are not ﬁxed: they have been
accurately described as looking like lily pads that have
ﬂoated up from the depth of the cell. Like lily pads, their
roots sink downward, reaching the cell’s nucleu s, where
the DNA sits. DNA deals in many, many  kinds of messages,
potentially an inﬁnite number. Therefore, it makes new
receptors and ﬂoats them up to the cell wall constantly. There is no ﬁxed number of receptors, no ﬁxed
arrangement on the cell wall, and probably no limit to what
they are tuned in to. A cell wall can be as barren of lily
pads as a pond in winter, or as crammed as one in full
ﬂower in June. The only thing constant about a receptor is its
unpredictability. Researchers recently discovered, for
example, that a


 is giving up, being resistant to change. "I' d rather die than change"
Pimples are about stagnation, where are you stallin g being true to yourself. Heart attacks are squeezing all the joy out of your  heart in favour of money or
position, etc
There is a lot of information out there and it is y our choice to go forth and heal your
body, or you can leave it up to someone else. your  body, your choice. Hopefully this
article has opened your mind to the possibilities t hat there may be more that you
can do to take responsibility for you health, start ing now. Section summary:

(Note: Be concise while maintaining accuracy)

The article discusses quantum physics concepts applied to personal growth & wellness. - Emphasizes determination drives success. * Intentionality affects recovery
* Illness/injurious situations

It highlights:

•   Human bodies regenerating themselves;
     • Cells sharing info/molecules across individuals;

      Discusses Western Medicine limitations/restrictive thinking,
       → Unconscious creation/disease manifestation linked to emotional states,

Focus points include understanding cellular biology/neurology principles
→ Thought-emotion-cellular interaction explained through scientific studies/charts. Please provide clear headings summarizing main ideas (**Main Ideas**). Further clarification shall ensure precision. Solution:

[Summary]

As per the provided context, here lies my attempt at condensing essential elements without losing vital data integrity. **Introduction**

Quantum physics plays crucial roles in determining individual outcomes concerning healthcare and development goals ("Healing Self"). Author emphasizes importance of mental focus towards successful rehabilitation processes during illnesses/life challenges ('determination leads achievement'). One must prioritize optimal vitality restoration using pure intent instead relying solely upon conventional therapy methods. Understanding these facts allows readers access diverse perspectives enriching knowledge bases toward better decision-making capacities. **Cell Regeneration
New research demonstrates biological systems undergo rapid regeneration – almost instantly replace entire bodily structures. Additionally, researchers confirm molecular exchanges occur between organisms. '

‣ **Emotional Residue Impacts Cellular Dynamics**: Emotional energies affect physiological manifestations directly influencing holistic expressions resulting in either positive/negative consequences depending exclusively on subconscious patterns driving experiences. '

These findings lead us closer together untangling intricate relationships between psychological phenomena (`thoughts`) neurochemical reactions(`molecule production`). Consequently,'mind-body integration exists globally. '```

Note:

For clarity purposes please let m. e. know whether adjustments need adjustment regarding readability/further simplification efforts.<|eot_id|><|begin_of_text|>
Q: What is the author's intention with this text?,
A: To open the reader's mind to the possibility of healing oneself through thought and intention, without dismissing the importance of medical advice.
Q: According to the text, what is the main issue with the way the human body is currently treated by the medical industry?,
A: The medical industry is focused on treating symptoms, rather than addressing the underlying causes of disease, which is a flawed approach.
Q: What is the key to achieving one's goals, including healing oneself?,
A: Determination and setting one's mind to achieve a specific outcome.
Q: What is the relationship between the body and the immune system, according to the text?,
A: The immune cells are constantly listening to the internal dialogue and are influenced by one's thoughts and emotions, which can affect the body's response to disease.
Q: What is the author suggesting about the connection between emotions and physical health?,
A: The author is saying that emotions have a direct impact on the body, and that one's thoughts and feelings can create and perpetuate illness and injury.<|eot_id|><|begin_of_text|>A l s o  b y
D r. W a y n e  W. D y e r
BOOKS
Everyday W isdom
Change Y our Thoughts-Change Y our Life
Gifts from Eykis
Inspiration
Manifest Y our Destiny
No More Holiday Blues
The Power of Intention
A Promise Is a Promise (with Marcelene Dyer)
The Power of Intention
Pulling Y our Own Strings
Real Magic
The Sky’ s the Limit
Staying on the Path
There Is a Spiritual Solution to Every Problem
What Do Y ou Really W ant for Y our Children? W isdom of the Ages
Y ou’ll See It When Y ou Believe It
Y our Erroneous Zones
Y our Sacred Self
AUDIO PROGRAMS
The A wakened Life
Choosing Y our Own Greatness
Counseling Ef fectively in Groups
Counseling T echniques That W ork
Everyday W isdom (audio book)
Freedom Through Higher A wareness
Group Counseling for Personal Mastery
How to Be a No-Limit PersonHow to Get What Y ou Really,
Really, Really, Really W ant
The Keys to Higher A wareness
101 W ays to T ransform Y our Life (audio book)
The Power of Intention (audio book)
A Promise Is a Promise (audio book)
There Is a Spiritual Solution to Every Problem
T ransformation
The Universe W ithin Y ou
Y our Journey to Enlightenment (six-tape program)
MEDIT A TION AUDIO/CD
Meditations for Manifesting: Morning and Evening
Meditations to Literally Create Y our Heart’ s Desire
VIDEOCASSETTES
Creating Real Magic in Y our Life
How to Be a No-Limit Person
The Miracle Mindset
What Do Y ou Really W ant for Y our Children? CARD DECK
Inner Peace Cards
All of the above are available at your local bookstore,
or may be ordered by visiting:
Hay House USA: www.hayhouse.com®
Hay House Australia: www.hayhouse.com.au
Hay House UK: www.hayhouse.co.uk
Hay House South Africa: www.hayhouse.co.za
Hay House India: www.hayhouse.co.inCopyright © 2001 by W ayne W. Dyer
Published and distributed in the United States by:  Hay House, Inc.:
www.hayhouse.com.au  • Published and distributed in Australia by:  Hay
House Australia Pty. Ltd.: www.hayhouse.com.au  • Published and
distributed in the United Kingdom by:  Hay House UK, Ltd.:
www.hayhouse.co.uk  • Published and distributed in the Republic of
South Africa by:  Hay House SA (Pty), Ltd.: www.hayhouse.co.za  •
Distributed in Canada by:  Raincoast: www.raincoast.com  • Published in
India by:  Hay House Publishers India: www.hayhouse.co.in
Editorial:  Joanna Pyle, Jill Kramer        Cover Design:  Jenny Richards
Interior Design:  Jenny Richards            Illustrations:  Cynthia Allison
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 r ecording; nor may it be stored in a retrie val system,
transmitted, or otherwise be cop ied for public or private use—ot her than for
“fair use” as brie f quotations embodied in articles and reviews w ithout prior
written permission of the publisher. The author of this book does not dispense medical advice or prescribe the
use of any tec hnique as a fo rm of treatment for physical 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 and spiritual well-being. In the event you
use any of the  information in this book for yourself, which is your
constitutional right, the author and the publisher assume no responsibility
for your actions. Library of Congr ess Cataloging-in-Publication Data
Dyer, W ayne W. T en secrets for success and inner peace
  / W ayne W. Dyer. p. cm. ISBN 1-56170-875-5 (hardcover)
1. Success—Religious aspects. 2. Peace of mind—Religious aspects. I.
T itle. BL65.S84 D935 2001
  291.4’4—dc21                                                    2001039224
  ISBN 13: 978-1-56170-875-8
  ISBN 10: 1-56170-875-5
  12 11 10 09    18 17 16 15
  1st printing, December 2001
  15th printing, January 2009
  Printed in ChinaF o r  m y  d a u g h t e r
S t e p h a n i e  L o u i s e  D y e r —
y o u  m e a n  e v e r y t h i n g  t o  m e.C o n t e n t s
Introduction
T HE  F IRST  S ECRET
Have a Mind That Is Open to Everything and Attached to Nothing
T HE  S ECOND  S ECRET
Don’t Die with Y our Music Still in Y ou
T HE  T HIRD  S ECRET
Y ou Can’t Give A way What Y ou Don’t Have
T HE  F OUR TH  S ECRET
Embrace Silence
T HE  F IFTH  S ECRET
Give Up Y our Personal History
T HE  S IXTH  S ECRET
Y ou Can’t Solve a Pr oblem with the Same Mind That Cr eated It
T HE  S EVENTH  S ECRET
Ther e Ar e No Justified Resentments
T HE  E IGHTH