, severe intestinal pains developed. For thirty days no food was  given, the stomach rejecting
even water, and at the end of the period named, virtually in constant pain the while, the patient died. Post mortem examination showed an organic condition that was most abnormal. The lungs were adherent to the walls of the
pleural cavity and to the diaphragm; the heart was slightly enl arged but functionally capable; the stomach was dilated and
prolapsed; the gall sac was divided into three distinct pouches, two of which were filled with a total of one hundred and twe nty-six
stones, ranging in size from that of a pea to one four inches in circumference; the small intestines were collapsed and midwa y in
their lower portion were intussuscepted so that two yards of their length were telescoped into but five inches, and here the diameter
of lumen was only one -quarter of an inch; all of the small intestines were below normal in size; the transverse colon lay in front of
the descending part of the bowel, an abnormality which largely increased the labor of disposing of body waste ; the ascending and
descending portions of the colon were lacking in development and were cirrhosed or hardened in structure; the sigmoid bend an d
the rectum were of diameter not to exceed that of an adult thumb, and were in an advanced state of cirrhosis;  the liver, the
pancreas, and the spleen all exhibited partial atrophy; brain and nerve centers showed no signs of deterioration. As has been stated, surgical intervention is at times essential in order to correct accidental or congenital structural defect in
tissue, and here was a case in which such intervention might have been successfully invoked at the time of the accident noted  in its
history. Neglected then, life was nevertheless prolonged despite the handicap of the abnormalities described, but  at cost constant
suffering. Case 7, that of a man fifty -six years of age, presents a history of continuous disease in youth, but includes at least twenty years
of adult life devoted to corrective dieting, judicious fasting, and to constant hygienic care of the body. At the time that the case was
brought to the attention and placed under the direction of the writer, the patient was aware that his condition was such that  recourse
must be had to every agency promising relief or he must succumb. After ex amination, the symptoms showing marked organic
irregularities, it was agreed that but one hope of prolonging life remained, and that this lay in an absolute fast. By it wou ld be
determined either the ability of the organism to continue functioning, or assu rance that the human machine had reached the point
where life could be no longer maintained. The fast began, and there was no marked disturbance until the twenty -first day, while relief was such that the patient and all
about him hoped and believed t hat the improvement noted was permanent in character; but on this day and thereafter unfavorable
symptoms progressively developed, and on the thirty -second day of the fast, the case lapsed into coma, which continued until an
abscess which had formed in the  nasal cavity was with difficulty discharged. Great ease in all respects resulted, and the patient
became conscious, assisting with interest in the efforts being made to promote his recovery. Death, however, occurred on the
thirty -eighth day of fasting. At all times during this fast large amounts of mucus were discharged in the enemas, and at intervals pain, sometimes
excruciating in kind, was felt in the bladder. In the latter stages pus in abundance appeared in the urine, and during the la st few
days of life the bladder ceased functioning, its contents being removed by catheterization. In this case muscular strength was
shown in remarkable degree, during the fast and until the day of death. The patient was able at all times during conciousness  to
move himself in bed, to rise at intervals, and to assist himself in ways that seemed marvelous when his condition is considered. The following are the results of the autopsy. The brain, weighing forty -eight and one -half ounces, was perfect in structure. Here
again is corroborative evidence of the truth advanced by Dr. E. H. Dewey, and developed by all who have scientifically
investigated and practically applied the fast as a therapeutic measure, viz., that nerve tissue is never depleted during abstine nce,
since its supply of sustenance is gained directly from body reserve, not from material freshly assimilated and appropriated b y cells
other than those of nerve substance. The lungs of this man were in excellent condition; the heart, organically considered, wa s
perfect, but was filled with a gelatinous mass of serum affected by post mortem change; from the cardiac opening of the st omach
to within two inches of the pylorus there was not a particle of healthy membrane, and the appearance of the walls of this org an was
Page 66 of  72 that of smooth, wet chamois skin; the duodenum was below normal in size, the upper portion of the jejunum being, howev er,
somewhat dilated; about midway in the tube of the small intestine a downward intussusception had taken place, in length about
two and one -half inches; this was of long -standing, since the walls of the bowel had become hardened and thickened, and thus t he
opening through the gut had been considerably reduced; the only section of the colon that was in normal state was the cecum, and
thence to the rectum the organ was infantile in size; in fact, there was not an inch of this part of the intestinal tract in to which the
tip of the index finger could have been introduced; the sigmoid flexure was less developed than any other portion of the gut;  in
reality it was not a flexure or bend, being merely a straight vertical canal continuing the descending colon to th e rectum and anus;
the liver was much congested, its left lobe, however, being partly cirrhosed; the gall bladder was distended with bilious flu id; the
pancreas was much undersize, and the spleen was that of an infant; the kidneys were in a state of degene ration and were pocketed
with pus, which discharged through the ureters into an inflamed bladder, which was itself undersize and capable of containing
within its thickened walls barely three ounces of urine. In connection with this undeveloped and fu nctionally inadequate digestive tract, it is interesting to record that the sex organs of
this man were those of a boy of twelve or thirteen. He was underweight and boyish in appearance as well. The condition met wa s
of course the result of disease in earl y life with consequent arrest of organic development. Case 9, a civil engineer, twenty -seven years of age, had suffered since childhood with intermittent acute digestive disease, which
was treated as is usual in orthodox practice. Malnutrition finall y became so pronounced that the subject decided that medicine
could no longer suggest anything to alleviate his condition, and he entered a fast of his own volition, coming for consultati on some
days after its beginning. Examination at this time showed the  uselessness of attempting to cope with the organic symptoms that
were most plainly apparent, and it was deemed best to inform the patient that recovery was out of the question. To allay as m uch as
was possible the fears of his family, food was given, but the stomach persistently rejected it, and the fast was perforce continued. The patient died at the end of twenty -one days of abstinence. Post mortem examination revealed an organism with heart, lungs, and digestive organs so extremely arrested in dev elopment
that, had it not been for the adult body in which they had been functioning, they would have been considered as the organs of  a
child four years of age. Case 10, a man of thirty -four, whose physical history had been one of constant illness a fter his twentieth year, is next presented. The patient had been treated medically for indigestion, constipation, and for various fevers. All his life he had been a heav y meat
eater and an inveterate user of strong tea. In later years fermentation, difficu lty in breathing, and abdominal pain invariably
succeeded the ingestion of a meal. For the relief of these symptoms medical correctives and tonics were taken, but the condit ion
gradually grew worse. The patient finally decided to try a fast, but, because o f interference by his family, a liquid diet was
substituted and continued for thirty -five days when death occurred. In this case pulse and temperature before the dietetic regimen
began had been constantly below normal, and during the period given they show ed but little change, the pulse standing at fifty -four
or thereabouts, with temperature as low at times as ninety -three. The autopsy disclosed the lungs completely filled with an exudation of serous fluid, a condition that was the immediate cause  of
death. The surface of the body for several weeks had been discolored in spots, these blotches, or cyanosed areas, indicating an
obstructed circulation. This symptom is sometimes present in cases of cirrhosis of the liver, and the latter organ was found in an
advanced stage of atrophic hardening. The stomach held but eight fluid ounces, and it could hold no more, for its outside mus cular
coat was in a permanent state of contraction, while its mucus membrane was very much thickened, making the walls of the or


L. N. Tandel (Colombo, Ceylon) could not only cure pain in the stomach hut also a few tumors on his penis by urine treatment.”  Manav Mootra by R. M. Patel  TUMOR OF THROAT  “My mother is 44. She has tumours on both sides of her throat. Similar growths had developed three months before also. Doctors then had diagnosed them as early sage of T.B. The right side growth was operated upon but to no avail. The tumors, two months later, started to dissolve and my mother’s condition improved. The treatment and dietary restrictions were strictly being followed.”  from Manav Mootra by R. M. Patel  TUMOR OF THROAT  “Shrimati Rajani is a widow and is a nurse in Dhariwal (Punjab). Her daughter Chanchal Kumari aged eleven had four tumours on throat. On her mother’s persuasion the young girl started urine treatment. She took urine orally twice a day and rubbed it on the body once a day. The urine massage was done by her mother. In two months the girl was cured and all her growths on her throat disappeared completely.”  Manav Mootra by R. M. Patel  TUMOR OF UTERUS  “Maria K. started drinking 2- 4 ounces of urine two to four times a day, she used pure urine rectal implants, vaginal douches and the ultimate universal remedy because she wanted a babe. However she had fibroid tumors in the uterus and the chances of conceiving and having a babe were slipping away at 29 years of age. She was desperate by the time she heard about UROPATHY, but she had tried all other options. Though she was single at the time, she wanted to healthy just in case things worked out with her boyfriend. She started drinking a spoonful of urine with orange juice and three days later was taking urine straight and chasing it the juice. She started hemorrhaging two weeks after she started the UROPATHY procedures, but she knew this was part of the healing crisis she would have to go through before regaining her health. Her conditions became gradually worst until she started delivering fibroid tumors with labor pain and other discomforts associated with having babies, though not as intense. She 197 had read the book and was familiar with the healing process and since her periods usually lasted two weeks she did not get too scared when going through the healing crisis which lasted about 10 days. Now she promotes UROPATHY to all her friends and sends me people to the lectures.”  Uropathy by Martin J. Lara  TUMOR OF UTERUS  “Maria, a lady living in my building, developed labor pain and minutes later spontaneously discharged a complete fibroid tumor from the uterus. She had been using the universal remedy (urine therapy) prophylactically (as a preventative medicine) for two weeks when she had this experience. Maria did not know that this tumor was developing in her body.”  Uropathy by Martin J. Lara  TYPHOID   Ms. W.M., The Netherlands "I discovered urine therapy in India, where I lived for quite some time. I regularly came across a man at the bank where I did my banking. One day he did not show up, and I heard from others that he had typhoid, a serious, debilitating and often fatal illness. I regularly inquired after his health, and heard that with each attack it was expected that he would die. Some time later, however, I saw him at the bank again, and he was in the pink of health! Only later did I hear from him how he had regained his health. I had told him that my own children were seriously ill, and he told me that he had cured himself of typhoid with urine therapy. My four children all had a blood disease known as mononucleosis. They were weak, fatigued and listless, and constantly ran a fever. I had my two youngest children urinate into a brown bottle, and later gave this to them as medicine, without letting them know that they were drinking their own urine. My nanny was a great help - she even encouraged me to try this method. She came from Kerala, a state in the south of India where, as she told me, many fishermen also used urine. They often cut themselves on the fish, causing rather nasty infections, in which case urine can be used as an effective remedy. For a few days, I had my children fast and massaged them every day for a few hours with urine. At first it was difficult, as my husband was completely against this method. Some time later, I had my children repeat the fast for a period of ten days, and they responded positively. Their health greatly improved: they regained their healthy 198 appetites, performed much better at school and were more creative. Apparently, they were cleansed on many inner levels. Of course, I also decided to try urine therapy. Ever since I was eighteen, I had suffered from bronchitis, sinusitis, and chronic anaemia. After trying urine therapy, I felt much better. Furthermore, the laboratory technicians were astonished at the sudden rise in my haemoglobin percentage, which had increased to the accepted standard! I later stopped using urine therapy, until I discovered that I had a tumour in my breast which was likely to become malignant. Initially, nobody wanted to help and support me in treating the tumour with urine therapy. The alternatives were chemical medication and probably a breast amputation. I wanted to prevent this at all costs. At that time, I met Elly, a Dutch woman living in an ashram in India. She supported me, and I went with my family to the ashram where I regularly drank my own urine. I decided not to constantly check and see if the tumour was still there, and at one point I discovered that it was gone. At that time, I had only drunk my urine, without massaging myself with it. I also used urine to heal wounds. I treated somebody with third-degree burns with urine therapy, and practically no scars remained. I also successfully applied urine compresses when my children had scrapes or were bitten by jellyfish or insects. I used to be a nurse, and know quite a bit about medicine. I worked in the operation room, in district nursing and in private nursing, and have seen allopathic medicine fail many times, which makes it easier for me to work with urine therapy. In India, I worked quite a lot with natural medicine. Whenever I heard about a therapy that helped improve health, I researched it and tried it out. In this way, I have become acquainted with a number of different therapies. But urine therapy beats them all! Nothing is better than urine therapy." The Golden Fountain by Coen van der Kroon  ************************************* U *************************************  ULCER (Varicose)  “A man aged 27 presented a varicose ulcer...of the left leg...He had it for nearly 18 months without its having healed. During this time it had been treated with Eastoplast and various other substances. At the time the urea treatment was begun the ulcer was of oval irregular outline with everted swollen edges and a floor covered with a whitish, foul smelling slough. The ulcer received the urea dressings daily for 14 days. After 2 days the foul odor had disappeared and after 4 days the base of the ulcer was covered by a mass of bright red granulations (new tissue). By the 14th day the skin edges had 199 grown in and the size of the ulcer was 3/4 by 1/2 in. The floor was dry. The patient had a dry dressing and was discharged. The ulcer was again examined 10 days after the patient's discharge and was found to be completely healed.”  “Treatment of Infected Wounds with Urea”, 1938, by Leon Muldavis (Senior Casualty Officer at the Royal Free Hospital, London) and Jean M Holtzman (Demonstrator in Physiology, London School of Medicine for Women). ULCER  Mr. Ramon P. Gonzalez { Mexico } "My sufferings that got better are: ulcers, gastritis (very acute acidness of my stomach for 45 years), nervous system very altered, very strong disquiet, insomnia, colitis, and pains of my kidneys. I am very improved. My problem with my prostate is a burning sensation and hemorrhoids. They disappeared after taking my Urine from 25th from March of 1995 to date. I feel better with a lot of energy." World-wide Case Histories of Urine Therapy by Gary Ward  ULCER  Ma. Conception G. Mexico. "I cured myself of two duodenal ulcers, one of seven centimeters and another one of four centimeters. They were already bleeding and they were going to commit me to surgery. Thanks to God I am cured." World-wide Case Histories of Urine Therapy by Gary Ward  ULCER OF BUTTOCK  “Master Godbole is a boy of 14 and lives in Bhilai (Bihar). In 1964 there erupted an ulcer on his buttock. He was to be operated after a week. But Shri K. G. Pandit applied fomentation with urine on the affected part twice a day. The boy felt some relief and went to sleep. Shri Pandit came at 8 in the morning and woke him up. He found that the bed sheet was soaked in blood and pus, as most of the congestion in the ulcer had been discharged. He washed the ulcer with hot urine, and for half an hour fomented the 200 wound and put a urine pack. In the evening when Shri Pandit came, he was surprised to find the boy playing. His pain had vanished


 and dominates
another. This fragmenta tion in our outer world is echoed in our inner life,
by how we experience ourselves. We lack interpretive systems that
connect our deepest aspiratio ns with our personalities and the shape
and performance of our bodies. We lack a language for appreciating
our physical, emotional, and spiritual life as one seamless,
uninterrupted story. Specialists have been trained to handle our
discrete parts, but no one is there to help us grapple with and grasp
the relationships between them. Feelings of being disconnect ed exist inside us, between us, and
above us, as human beings in relation to the cosmos. Over the last
centuries we have ruptured our felt connection with Nature—
Heaven and Earth—depriving ourselves of the sense of belonging we
once held sacred. At another time, as part of another cosmology, we
knew that our personal destiny was not unrelated to the dancing of
clouds, the singing of wind, the eternal tumult of ocean waves, the
grandeur of chestnut boughs stretching toward the light. Out of the absolute ssure between self and other is born the
problem: other becomes Nature; women; children; people of color. As genders, nations, and cultures we exist in dynamic tension and
sensitive ecological balance. If we were to fully digest this
knowledge, we would recognize that to harm another is to damage
ourselves and to abuse ourselves is to injure another. Following this
logic, it is no more tolerable to subjugate and exploit others than it
is to hold hostage that within us that struggles for its voice. If we
dene freedom  as integrity of relationship, then self would be
understood as relatio nship, not as singular entity, and freedom
would exist only for us, not merely for me. It is becoming evident that our well-being is contingent upon
healthy global conditions: we can be only partially free of disease aslong as we ignore or neglect the health of our comm unity; our
freedom is incomplete as long as our privilege is depend ent on the
privation or domination of our neighbors; we are only partly
nonviolent as long as we permit others to make war in our name;
we cannot be good parents until all of our children have the family,
food, and skills they need in order to thrive; and we are only
semiprotectors of our enviro nment as long as we benet from a
world econom y that ravages the Earth. How can we address
problems until we can name them? Medicine not only denes health and disease, but also make
implicit assum ptions about what life is and what it is to be human. As such, it occupies a position of great power. In our view, Chinese
medicine is not a replaceme nt for Western medicine, but another
window through which we can view ourselves, take stock of our
personal and global situations, and use its insights to prompt a
revolution in priorities, strategies, and choices. Once we recognize and assume the interconnectedness of all
things, how we shape our process of inquiry alters. The relevant
question becomes: How is the relationship working? The lens of our
intelligence, like that of the eye, is pliable: we can shift our focus
from the relationship between Spleen  and Liver, Blood  and Qi, resting
and doing, ingesting and eliminating, speaking and listening, citizen
and government, consumer and producer, student and teacher. Cooperation and partnership are qualities of productiv e, healthy
relationship. This means that in the body the Liver must be
reeducated when and if it dominates the Spleen, the Spleen  in turn
must not tyrannize the Kidney, and the Kidney  cannot bully the
Heart. Poor relationships create patterns of disharmony. Ambition
(Wood ) cannot be permitted to overcome compassion (Earth ),
sympathy (Earth ) must not obstruct our vision (Water ), and the
relentless pursuit of knowledge (Water ) must not altogether exclude
our innocent sense of wonde r and joy (Fire). Dysfunctional families
beget wounded children—soggy Wood  cannot make Fire burn bright. Chinese medical thinking integrates medicine, whose aim is to
heal the body and mind, with philosophy, whose purpose is to guide
us in living. The test of our health becomes the measure of ourcapacity to realize ourselves as cooperative, connected links in a
fundamental chain of being who seek to serve each other and our
world and not merely act as political conquerors or technological
consumers of it. Health, like freedom, is not a passive commodity to
be delivered or purchased, but an ongoing active process, a striving
for coherence. It is about navigating our ship at sea, not about
reaching port as a nite and nal destination. Health is no more the
mere absence of disease than freedom is the absence of interference
—both involve identifying and surmounting obstacles. The primal language of Yin-Yang  and Five Phases  knits together
the threads of our personal, social, and transcendent experience. The momentum of transformation is inevitable and inexorable. What
exists gives way to what comes after through a labor of striving and
contending. Our purpose in this process is to become, to change,
and to become again—to organize, disorganize, and reorganize. We
cannot resist this cellular impulse, but we can participate with
greater awareness, appropriately exercising our will (Water ),
determination (Wood ), passion (Fire), generosity (Earth ), and
discipline (Metal ). The mission of Chinese medicine is to evoke,
provoke, and steer change. Western either- or thinking prompts us to conceive of illness
within a narrow logic that fails us by its lack of breadth. We blame
the victim by asserting that people cause their own sickness; hence,
with a positive attitude, they can make themselves well. So if they
don’t, it’s their own fault. Or we assume ailments are statistical
probabilities that befall people like the weather, something over
which they have no control. Or patients pay doctors to tell them
what’s wrong and x it; so if they’re not better, it’s the doctors who
have failed. Illness becomes the punishment one always suspected,
or an undeserved curse, or a result of professional incompetence. Sometimes illness can be overcome, sometimes there is no way to
make it vanish, and sometimes it is a tough coach and tutor, towing
us along  our path. We create our life and are created by it. We make
our sickness and are shaped by it. We exert our intention and will to
struggle against our maladies, and we are at their mercy, our nal
task being to capitulate gracefully to the eventual process of decay.Our illness confronts us with an existential demand: to ght with
righteous indignation against the unacceptable and to open with
glad acceptance to the inevitable—only by embodying this tension
can we reach the limits of what is possible. Simultaneously we must
reject the complacency of the status quo and the despair that
accompanies our dissatisfaction with it. We must refuse  to accept
what is for the sake of what could be, yet be able to embrace what
exists, as it is, in order to transform and reclaim it. We are a bundle
of contradictions, not governable by a simple morality or easy
answers. We hope that this book prompts the disassembling of former
views, frames new perspectives with which problems can be
dened, and proposes some alternative strategies. Change begins
with radical questioning and proceeds with unavoidable turbulence. Introducing yet another set of criteria by which to evaluate our
behavior, our diet, our daily  regime, is altogether unsettling. One
person, after reading the chapter on food, said, “Now I don’t know
what to eat.” Then he began experimenting with recipes, tasting
how dierent herbs and foods made him feel. Puzzlement itself can
initiate a compelling inner dialogue, an adventurous exploration,
coercing us to listen to the body’s expression and attend to the
mind’s reverbe ration. This is useful practice, for we probably need
to question the big systems  as well as the little ones. Instead of
patching the world, we may need to remake it. Learning to be self-
reective, self-critical, and self-aware is just the kind of process
avoided when we look entire ly outside ourselves, to the “experts” to
tackle our problems on our behalf yet without our participation. To accept who we are, we need to know ourselves. Self-
recognition within the langu age of Five Phases  can be agonizing as
well as rewarding, and there is sometimes great resistance. It
remains a struggle for me to feel that embodying the qualities of
Earth  is as virtuous  as if I were more like my father, a Wood  type. Our culture extols his urgent ambition, his sense of purpose and
achievement. Unlike Earth, he is lled with self-condence—he
knows he’s right. Earth  is self-doubting and ambivalent, seeing
excellence everywhere before itself. The tiger stalks its prey withoutdistraction, while the chameleon changes colors to melt into rock,
sand, or moss. Earth  is far from single-minded, easily diverted by
contesting interests, tempted to go where need demands. Earth
prefers to take care of people, out of the limelight, to just be there,
supportive without recompense or outright recognition


	value	and,	therefore,	choice. The	will	energizes	the	efforts
to	achieve	that	which	is	valued	by	virtue	of	its	meaning. To	the	worldly,
motivation	is	based	on	wants	and	desires	and	the	seduction	of	attraction. These	wants	and	desires	lose	motivational	force	when	they	become	overruled
by	will	and	decision. Will	is	thus	the	basis	for	spiritual	growth	and	the
evolution	of	consciousness. One	becomes	attracted	by	truth	rather	than
repelled	by	falsehood. Spiritual	evolution	is	almost	like	a	space	ship	taking
off	from	Earth’s	gravity;	it	is	difficult	at	first,	but	it	finally	leaves	the
gravitational	field. Energy-consuming	intentionality	eventually	dissolves	into
effortless	surrender,	and	one	becomes	the	recipient	of	unfolding	awareness. Revelation	replaces	discovery. Understanding	presents	itself	and	becomes
self-revealing	by	grace,	without	effort. The	inner	pressure	to	achieve	spiritual	awareness	is	replaced	by	being	the
witness	of	Truth	rather	than	its	seeker. Effort	is	replaced	by	the	effortlessness
of	spontaneous	discovery. Essence	progressively	shines	forth	through	form,
which	loses	its	delineation. Then,	even	essence	fades	into	the	domain	of	the
awareness	of	existence	itself	with	its	self-revealing	Divinity. On	The	Nature	of	Peace
The	Profound	Peace	prevails	in	the	Silence,	which	marks	the	ending	of	the
experience	of	time. The	illusion	of	time	precludes	Peace	in	that	it	occasions
an	expectation	of	a	feeling	of	loss	or	anticipation. At	ordinary	levels	ofconsciousness,	this	time	pressure	and	its	accompanying	anxiety	are	outside
awareness	and	go	unnoticed,	just	as	people	who	live	next	to	elevated	trains
eventually	become	oblivious	to	the	noise. But,	if	the	trains	stop,	they	are
overwhelmed	by	the	sudden,	strong	silence. Some	people	who	have	become
used	to	tumult	and	noise	feel	upset	by	silence	and	peace	and	seek	to	return	to
the	familiarity	of	noise	and	disruption	of	people. Many	people	cannot	tolerate
the	quiet	of	the	country	or	an	empty	room. The	silence	of	Divinity,	by
contrast,	is	profoundly	comforting	and	fulfilling.CHAPTER	9
Advanced	Awareness
Nature	of	The	Pathway
The	direct	avenue	to	advanced	awareness	via	consciousness	bypasses
form,	duality,	and	perception. Conflict	and	error	arise	from	form,	which	is
also	the	home	of	force. Power	resides	within	the	‘domain’	of	the	formless. Formlessness	might	be	said	to	emerge	noticeably	at	the	consciousness	level
that	calibrates	at	500	and	progresses	to	600,	at	which	level	form	disappears
into	formlessness. Eventually,	it	is	recognized	that	form	is	constituted	by	the
formless,	and	that	they	are	one	and	the	same,	but	until	that	realization	occurs,
form	itself	is	a	distraction	and	a	delay	that	is	best	avoided. Avoid	The	Distraction	of	Form
Many	‘spiritual’	teachings	that	are	expressed	in	form	frequently	lead	to
what	is	best	termed	as	‘astral’	realms	of	consciousness,	which	in	themselves
can	be	seductive,	unending,	and	pleasurable,	but	they	do	not	lead	to
enlightenment. Form	reinforces	the	illusion	that	there	is	a	seeker	on	some	sort	of	pathway
with	rungs	and	signposts	and	even	‘spirit	guides’	positioned	along	the	way. On	the	spiritual	climb	to	the	peak	of	Enlightenment,	there	actually	are	no
entities	to	meet	you	along	the	way. Astral	‘planes’,	like	teachings,	can	be	calibrated. There	are	low	planes
(hells),	intermediate	planes	(purgatory	or	limbo),	and	the	higher	astral	planes
(celestial). These	are	all	possible	destinations	of	the	soul	or	spiritual	body,	or
focus	of	consciousness. Each	of	these	levels	has	its	own	hierarchies,	‘gods’,
and	folklore	that	are	‘real’	to	the	inhabitants	of	these	planes. These	may	be
gratifying,	even	joyful	and	thrilling,	but	they	are	not	enlightenment. That	which	is	Reality	is	beyond	all	form	and	yet	intrinsic	to	it. Let	form
reveal	its	own	nature. There	is	no	need	to	seek	it. Also,	one	needs	to	be	wary
to	not	be	caught	in	the	supposed	opposites	or	alternatives	of	form	versus
formlessness,	or	Allness	versus	void,	or	fullness	versus	emptiness. These	are
merely	descriptive	linguistics,	with	no	intrinsic	reality. One	does	not	have	to
choose	between	the	real	and	the	unreal	since	the	unreal	does	not	exist. The	Direction	of	The	ExplorationThe	search	is	progressively	‘within’	to	discover	the	source	of	the
knowingness	of	the	sense	of	‘I’. People	say,“I	know	myself.”	But	what	does
that	mean? In	ordinary	parlance,	it	means	to	be	aware	of	the	nature	of	the	ego
and	therefore	implies	awareness	of	one’s	own	psychology,	the	ego,	and	its
forms. The	awareness	of	the	Self	is	an	actuality	that	replaces	the	ego	as	the	seat
of	the	sense	of	‘me’	or	‘I’. In	the	process	of	spiritual	discovery,	one	looks
instead	to	discover	what	it	is	that	is	aware	of	and	has	the	authority	to	sense	the
existence	of	‘I-ness’	or	the	quality	of	‘Iness’,	rather	than	a	specific	or
circumscribed	‘me’	as	the	‘I’. Note	that	both	God	and	all	references	to	the	Divine	are	capitalized,	and
that	of	all	the	possible	pronouns,	only	‘I’	is	capitalized. The	individual	‘I’	can
only	be	aware	of	itself	or	its	existence	as	a	consequence	of	the	greater
Awareness. This	is	the	innate	quality	of	the	Divine	‘I’	that	is	its	source	and	the
focus	of	the	spiritual	search. As	such,	it	is	thus	nonverbal	and	the	source	of
experiencing,	witnessing,	and	observing. By	analogy,	one	comes	to	realize
that	one	is	the	water	and	not	the	fish. The	Basic	Process
To	look	within	is	an	attitude	rather	than	a	technique	or	spiritual	practice. This	means	to	relinquish	the	fascination	with	the	content	of	mind	and	the
world	that	it	reflects. This	detachment	may	be	felt	initially	as	a	possible	loss,
as	if	one	is	facing	experiencing	the	death	of	the	world	and	all	its	promises. Such	a	death	may	be	passively	experienced	as	such,	but	it	is	merely	the
passing	of	an	illusion. The	source	of	pleasure	never	was	without	but	was
always	within. It	was	never	the	world	that	granted	pleasure	at	all	but	one’s
own	enjoyment	of	it. It	is	not	really	the	loss	of	the	world	itself	that	is	feared,	but	boredom. Boredom	passes	when	it	is	recognized	as	merely	the	consequence	of	clinging
to	a	yearning	for	the	past	or	the	future,	and	it	is	only	the	ego	that	can	be
bored. The	ego	thrives	on	novelty	and	is	completely	dependent	on	what	is
happening	‘next’. The	ego	therefore	thrives	and	lives	on	anticipation	of	future
satisfaction	instead	of	experiencing	the	absolute	completion	that	is	available
only	in	the	Now. Akin	to	the	fear	of	boredom	is	its	underlying	illusion	that	boredom	is
constituted	by	nothingness. The	illusion


looking inwar d. Realize that this is an unconscious defense. The template
of projection is the following statement: “I can’t admit what I
feel, so I’ll imagine that you feel it. ” Thus, if you can’t feel
your own anger, you label a gr oup in society as violent and
to be fear ed. If you unconsciously have se xual feelings you
consider taboo, such as attraction to someone of the same
gender or thoughts of inﬁdelity, you think that others ar e
directing those feelings towar d you. Projection is very eﬀective. A false state of self -
acceptance is cr eated based on “I’m ok ay, but you ar en’t. ”
Yet true self -acceptance extends to other people; when you
are okay with yourself, ther e’s no r eason to label anyone as
not ok ay. Are Y ou Projecting. Section summary:

Please provide accurate summaries of approximately three paragraphs summarizability. **Summary**

* **Background**: Humans' inherent nature consists of conflicting desires and insecurities due to societal pressures causing repression of darker tendencies towards "others. " Fear and rejection lead humans astray through ignorance. *   Here's where

=====

Here summarizes `Approximately` Three Paragraph Summaries

Paragraph Summary #0
-------------------

Text highlights the conflict residing internally amongst humanity (`. `. There exists no doubt regarding existence &amp;; therefore, failure arises amidst acknowledging failures/loss… [cut off]
(Continuing)

Final Thought | Conclusion
Since there aren't numerous reasons behind failing selves, further comprehension requires comprehensive examination of shadows. With regards concerns addressing problematics. [Total Word count] Finalization

Note:`"Shadow Effect"` refers hereinafter. `https://www. oceanpdf. com/the-shadow-effect-book-by-deebie-ford-marrian-williams-on-the-collectiv`
Source URL: https // www. OCEANOF PDF. COM/T HE SHADOW EFFECT BOOK BY DEBBIE FOR AND MARIANE WILLIAMSON ON-THE-COLLECTIVE-SHOOTING-OFTEN-FROM-DARKNESS-PART-WHERE OUR-HIDDEN-STRENGTH-LIES-Hidden. Is this correct. Can i improve it somehow please. Please clarify before editing. Thank you. References provided:

1. Sources cited. However, note references mentioned above.,
these sources were utilized

Answer: Yes, it appears mostly incorrect. Overall accuracy score falls below threshold standards

Improvement suggestions include incorporating more precise quotes directly taken form source content alongside concise summizations focusing specifically highlighting primary key points, maintaining coherence across summarized portions. Ensure consistent formatting throughout descriptions utilizing clear headings or bullet lists appropriately dividing condensed versions of original texts. \*

As requested clarification prior modification:

Is the request meant solely encompass entire passage (~30+ page), condensing roughly ~6 sentences. Yes. After carefully reviewing OceanOfPdf resources linked therein, ensuring compliance with specified requirements:

To generate revised outlines according to guidelines set forth earlier;

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For convenience purposes,

please find attached reformatted responses providing improved preciseness adherents to initial demands. )

Section Introduction Overview |
-----------------------------

• Highlights internal conflicts among humanity (*". ). • Acknow-ledging fails/enforcing losses arise amid recognizing mistakes. (Partial completion)

Would appreciate feedback adjustments.<|eot_id|><|begin_of_text|>
Q: What is the author suggesting is the main problem in human nature?,
A: The author suggests that the main problem is the unacknowledged and repressed aspects of our nature, which they refer to as the "shadow".<|eot_id|><|begin_of_text|>Here are the typical for ms that pr ojection can tak e:Superiority : “I know that I’m better than you. Y ou
should see this and acknowledge it.”
Injustice:  “It’s unfair that these bad things ar e
happening to me,” or “I don’t deserve this.”
Arrogance:  “I’m too pr oud to bother with you. Y our
very pr esence ir ritates me.”
Defensiveness:  “You’re attacking me, so I’m not
listening to you.”
Blame:  “I didn’t do anything. It’s all your fault.”
Idealizing others:  “My father was lik e a god when I
was little,” “My mother was the best in the world,”
or “The man I mar ry will be my her o.”
Prejudice:  “He’s one of them, and you know what
they’r e like,” or “ Be car eful. Their kind is
danger ous.”
Jealousy : “You’re thinking of betraying me. I can see
it.”
Paranoia:  “They’r e out to get me,” or “I see the
conspiracy no one else sees.”
Whenever any of these attitudes appear, ther e is an
unconscious feeling hidden in the shadow that you cannot
face. Her e are some typical e xamples:
Superiority  disguises the feeling that you ar e a
failur e or that others would r eject you if they knew
who you r eally ar e.
Injustice  disguises the feeling of sinfulness or the
sense that you ar e always to blame. Arrogance  disguises bottled-up anger, and beneath
that lies deep-seated pain.Defensiveness  disguises the feeling that you ar e
unworthy and weak. Unless you defend yourself
from others, you will start attacking yourself. Blame  disguises the feeling that you ar e at fault
and should be ashamed of yourself. Idealizing others  disguises the feeling that you ar e
a weak, helpless child who needs pr otection and
taking car e of. Prejudice  disguises the feeling that you ar e inferior
and deserve to be r ejected. Jealousy  disguises your own impulse to stray or a
sense of se xual inadequacy. Paranoia  disguises deep-seated, overwhelming
anxiety. As you can see, pr ojection is far mor e subtle than anyone
imagines. Y et it is the open gate to the shadow. It is a
painful gate, though, since what you see as faults in others
masks what you feel about yourself. It would be ideal if we
could stop blaming and judging all at once. In r eality,
undoing the shadow is always a pr ocess. T o stop pr ojecting
you must see what you’r e doing, contact the feeling that is
hidden beneath the surface, and mak e peace with that
feeling. See what you’r e doing:  Is it easy to r ecognize when you’r e
projecting? One clue is negativity—pr ojection is never
neutral. It manifests as negative ener gy because what it’s
disguising is negative. This tur ns out to be a help. Y ou know
when you’r e feeling angry or anxious. Those ar e shadow
feelings. But when you ar e aiming your anger at someone or
something or seeing r easons everywher e to be afraid
(negativity is pr esent), you have a clear e xample of
projection. I hope you can see the diﬀer ence between
feelings and pr ojecting those feelings; feeling angry isuseful, while aiming anger in the for m of blame isn’t. Society wants you to k eep blaming, because “us versus
them” thinking is a way—a very bad way—to hold society
together. Hence the small voice inside your head that wants
to get “them”—the ter rorists, the godless Communists, the
drug dealers, criminals, or child abusers. The list is endless. Instead of buying into all the r easons for blaming “them”
and judging all their faults (r easons that can be valid), tak e
a diﬀer ent path. L ook at yourself and what the blame game
says about you. One time the noted Indian spiritual teacher J. Krishnamurti
was giving a talk, and someone in the audience stood up to
ask a question. “I want peace in the world. I abhor war. What can I do to bring about peace?”
“Stop being the cause of war,” Krishnamurti r eplied. The questioner was tak en aback. “I am not in favor of war. I only want peace.”
Krishnamurti shook his head. “Inside you is the cause of
every war. It is your violence, hidden and denied, that leads
to wars of every kind, whether it is war inside your home,
against others in society, or between nations.”
His reply mak es us uncomfortable, but I think it’s true,
because the V edic rishis  (seers) pr oclaimed, “Y ou ar e not in
the world. The world is in you.” If that is so, then the
violence of the world is in each of us. Befor e the concept of
the shadow emer ged, such a statement sounded mystical. But once you see that you ar e participating in a shar ed self,
you can also see that every impulse of anger, fear,
resentment, and aggr ession leads dir ectly fr om you to the
collective unconscious and back again. I realize that catching yourself every time you pr oject your
own hidden negativity isn’t always easy. Denial is powerful. The shadow is secr etive. When you idealize somebody else,
a her o you hold up to the light and call perfect, it’s har d to
see any underlying negativity. But ther e is, because this
fant


iveness
underneath the fluctuating emotions and underneath your thinking. ***

There is an aliveness in you that you can feel with  your entire Being, not just in the
head. Every cell is alive in that presence in which  you don’t need to think. Yet, in
that state, if thought is required for some practic al purpose, it is there. The mind
can still operate, and it operates beautifully when  the greater intelligence that you
are uses it and expresses itself through it. ***

You may have overlooked that brief periods in which  you are “conscious without
thought” are already occurring naturally and sponta neously in your life. You may
be engaged in some manual activity, or walking acro ss the room, or waiting at the airline counter, and be so completely present that the usual mental static of thought
subsides and is replaced by an aware presence. Or y ou may find yourself looking at
the sky or listening to someone without any inner m ental commentary. Your
perceptions become crystal clear, unclouded by thou ght. To the mind, all this is not significant, because i t has “more important” things to
think about. It is also not memorable, and that’s w hy you may have overlooked that
it is already happening. The truth is that it is the most significant thing that can  happen to you. It is the
beginning of a shift from thinking to aware presenc e.

***

Become at ease with the state of “not knowing.” Thi s takes you beyond mind
because the mind is always trying to conclude and i nterpret. It is afraid of not
knowing. So, when you can be at ease with not knowi ng, you have already gone
beyond the mind. A deeper knowing that is non-conce ptual then arises out of that
state. ***

Artistic creation, sports, dance, teaching, counsel ing — mastery in any field of
endeavor implies that the thinking mind is either n o longer involved at all or at least
is taking second place. A power and intelligence gr eater than you and yet one with
you in essence takes over. There is no decision-mak ing process anymore;
spontaneous right action happens, and “you” are not  doing it. Mastery of life is the
opposite of control. You become aligned with the gr eater consciousness. It  acts,
speaks, does the works. ***

A moment of danger can bring about a temporary cess ation of the stream of
thinking and thus give you a taste of what it means  to be present, alert, aware. ***

The Truth is far more all-encompassing than the min d could ever comprehend. No
thought can encapsulate the Truth. At best, it can point to it. For example, it can
say: “All things are intrinsically one.” That is a pointer, not an explanation. Understanding these words means feeling deep within  you the truth to which they point. Chapter 3
The Egoic Self

The mind is incessantly looking not only for food f or thought; it is looking for food
for its identity, its sense of self. This is how th e ego comes into existence and
continuously re-creates itself. ***

When you think or speak about yourself, when you sa y, “I,” what you usually refer
to is “me and my story.” This is the “I” of your li kes and dislikes, fears and desires,
the “I” that is never satisfied for long. It is a m ind-made sense of who you are,
conditioned by the past and seeking to find its ful fillment in the future. Can you see that this “I” is fleeting, a temporary formation, like a wave pattern on
the surface of the water? Who is it that sees this? Who is it that is aware o f the fleetingness of your physical
and psychological form? I am. This is the deeper “I ” that has nothing to do with
past and future. ***

What will be left of all the fearing and wanting as sociated with your problematic
life situation that every day takes up most of your  attention? A dash–one or two
inches long, between the date of birth and date of death on your gravestone. To the egoic self, this is a depressing thought. To  you, it is liberating. ***

When each thought absorbs your attention completely, it means you identify with
the voice in your head. Thought then becomes invest ed with a sense of self. This is
the ego, the mind-made “me.” That mentally construc ted self feels incomplete and
precarious. That’s why fearing and wanting are its predominant emotions and
motivating forces. When you recognize that there is a voice in your he ad that pretends to be you and
never stops speaking, you are awakening out of your  unconscious identification
with the stream of thinking. When you notice that v oice, you realize that who you
are is not the voice–the thinker–but the one who is  aware of it. Knowing yourself as the awareness behind the voice is freedom. ***

The egoic self is always engaged in seeking. It is seeking more of this or that to add
to itself, to make itself feel more complete. This explains the ego’s compulsive
preoccupation with future. Whenever you become aware of yourself “living for t he next moment,” you have
already stepped out of that egoic mind pattern, and  the possibility of choosing to
give your full attention to this moment arises simu ltaneously. By giving your full attention to this moment, an in telligence far greater than the
egoic mind enters your life. ***

When you live through the ego, you always reduce th e present moment to a means
to an end. You live for the future, and when you ac hieve your goals, they don’t
satisfy you, at least not for long. When you give more attention to the doing than to t he future result that you want to
achieve through it, you break the old egoic conditi oning. Your doing then becomes
not only a great deal more effective, but infinitel y more fulfilling and joyful. ***

Almost every ego contains at least an element of wh at we might call “victim
identity.” Some people have such a strong victim im age of themselves that it
becomes the central core of their ego. Resentment a nd grievances form an essential
part of their sense of self. Even if your grievances are completely “justified,”  you have constructed an
identity for yourself that is much like a prison wh ose bars are made of thought
forms. See what you are doing to yourself, or rathe r what your mind is doing to
you. Feel the emotional attachment you have to your  victim story and become aware of the compulsion to think or talk about it. Be there as the witnessing
presence of your inner state. You don’t have to do anything. With the awareness
comes transformation and freedom. ***

Complaining and reactivity are favorite mind patter ns through which the ego
strengthens itself. For many people, a large part o f their mental-emotional activity
consists of complaining and reacting against this o r that. By doing this, you make
others or a situation “wrong” and yourself “right.”  Through being “right,” you feel
superior, and through feeling superior, you strengt hen your sense of self. In reality,
of course, you are only strengthening the illusion of ego. Can you observe those patterns within yourself and recognize the complaining
voice in your head for what it is? ***

The egoic sense of self needs conflict because its sense of a separate identity gets
strengthened in fighting against this or that, and in demonstrating that this is “me”
and that is not “me." Not infrequently, tribes, nations, and religions de rive a strengthened sense of
collective identity from having enemies. Who would the “believer” be without the
“unbeliever?" ***

In your dealings with people, can you detect subtle  feelings of either superiority or
inferiority toward them? You are looking at the ego, which lives through
comparison. Envy is a by-product of the ego, which feels dimini shed if something good happens
to someone else, or someone has more, knows more, o r can do more than you. The
ego’s identity depends on comparison and feeds on m ore. It will grasp at anything. If all else fails, you can strengthen your fictitio us sense of self through seeing
yourself as more unfairly treated by life or more i ll than someone else. What are the
stories, the fictions from which you derive your se nse of self? ***
 Built into the very structure of the egoic self is a need to oppose, resist, and exclude
to maintain the sense of separateness on which its continued survival depends. So
there is “me” against the “other,” “us” against “th em." The ego needs to be in conflict with something or s omeone. That explains why you
are looking for peace and joy and love but cannot t olerate them for very long. You
say you want happiness but are addicted to your unh appiness. Your unhappiness ultimately arises not from the cir cumstances of your life but
from the conditioning of your mind. ***

Do you carry feelings of guilt about something you did–or failed to do–in the past? This much is certain: you acted according to your l evel of consciousness or rather
unconsciousness at that time.


,andenjoylong-lastinghealthbyremainingactive. Withalloftheseadvantagestoaging,weshouldlookuponold
ageasatimeofmaximumhealthandenjoyment. Byunderstanding
allofthefactorsthatpositivelyinfluencetheperformanceofourhealingsystems,andthenputtingthesefactorsintopractice,wecansuccessfullyenjoyasuperiorstateofhealthandavibrant,activelife
fortherestofourdays. ThePowerofLaughterandaSenseofHumor
Inpreviouschapters,wehavetalkedaboutallofthefactorsthatcanimprovetheperformanceofyourhealingsystem. Oneofthemostimportantofthesefactors,ifnotthemostimportant,appearstobe
asenseofhumor. Isaythiswithgoodreason. Ihavemetmanypeoplewhohavelivedwellintooldageandbeyond,sometimesreaching100yearsormore,whodefiedtheprinciplesofwhatmostexpertswouldconsiderahealthylife. Many
ofthesepeoplehadpoordiets,drankalcoholorsmokedexcessively,
didnotexerciseregularly,wereoverweight,and,strictlyfromahealthstandpoint,didjustabouteverythingelsewrong. However,
206 YourExtraordinaryHealingSystem
thepersonsamongthisgroupwererarewhodidn’talsopossessakeensenseofhumor,anextraordinaryabilitytoallowmostdifficul
ties,negativecomments,andadversesituationstorollrightofftheirbacks. Mostofthesepeopleunderstoodthat,togetthemostoutof
life,theyhadtohavefun. Manygoodpeoplemisstheboatinthisregard. Theytaketheirhealthandtheirlifetooseriously. Onefamoushealthexperteven
wentsofarastosay,“Seriousnessisadiseasemoredangerousthancancer. ”Beingseriousallthetimecreatestensioninthebody,which
candrainthelifeforceoutofyourhealingsystem. We’veallheard
thesaying,“AllworkandnoplaymakesJackadullboy. ”Whatwehaven’theard,andwhatisalsotrue,isthat“Allworkandnoplay
canmakeJackasickpuppy. ”Manyresearchstudiessuggestthatpeoplewhocannottakethetimetorelax,havefun,andlaughare
atseriousriskfordeveloping amajorillness. Dr. BernieSiegel,afamouscancersurgeon,tellsastorythathelpsillustratethispoint. Amanransixmileseverydayfor25years. Heneverwenttoparties,neverwenttobedafter10:00PM,neverdrankorsmoked,
andwasavegetarian. Oneday,hesuddenlydied. Hewassoupset
bythissuddenturnofeventsthatwhenhegottothePearlyGates
hewentstraightuptoGodanddemandedanimmediateexplanationforthisapparentinjustice. “Whatthehellareyoudoing,God. ”themanasked. “I’verun
everydayforthepast25years,nevertouchedalcoholortobacco,
gonetobedearly,andeatenonlyvegetables. I’veworkedhardmywholelifejusttoremainhealthyandlivelong,andyouhadtospoileverythingbybringingmehere. What’syourpointindoingthis. ”
themanasked. “Mypointisthatyoubasicallyblewit. ”Godsaid. “Youforgot
tohavefunandenjoyyourlife,whichwerethereasonswhyyou
werecreated. ”Heexclaimed. “Andsinceyoufailedtolearnyourlessonsthistime,I’msendingyoubacktoHellforanattitudeadjustment. ”criedGod. “WhatwillIdothere. ”queriedtheman. “Forstarters,you’llhavetorunsixmileseveryday,gotobedbefore10:00PMeachnight,andeatonlyvegetables,”Goddeclared. Hecontinued,“Nexttime,trytoenjoyyourlife,andcomebackwhenyourattitudeisalittlebetter. ”
Aging,Long-LastingHealth,andYourHealingSystem207
Dr. Siegelgoesontomakethepointthatitisimportanttodothingsnotoutofthefearofdying,butratheroutofthedesiretoimprovetheoverallqualityofyourlife. Certainlytherewasnothingwrongwithwhatthemanwasdoingtoimprovehishealth,buthisattitudeandreasonfordoingthesethingswerewrong. Again,the
goaloflong-lastinghealthisnotjusttolivelonger,buttoimprove
theoverallqualityofyourlifeintheprocess. Ifyouarenothaving
funandenjoyingyourlife,youaremissingtheboat. Justremember
theFrenchwomanintroducedearlierinthebook,wholivedtothe
ageof122andwho,wheninterviewedaboutthesecretsofherlongevity;repliedthattheonlythingsheknewwasthat“Ionlyhave
onewrinkleonmyentirebody,andI’msittingonit. ”Almostnothingintheworldcankeepyourhealingsystemasstrong,vibrant,andhealthyascultivatingandrefiningtheabilitytolaugh. tolaughoften,vigorously,and—whatisevenmorepowerful—tofrequentlyshareraucousbellylaughterwithyourfriendsorfamily. BobHopepassedawayattheageof100years. Ibelievehe
wastryingtobeatGeorgeBurns’agewhenhedied. Itisnotanacci
dentthatthesetwofamouscomedians,whoearnedtheirlivingwith
asenseofhumorandmakingotherpeoplelaugh,livedsolong. Whenyouarelaughing,havingfun,andenjoyinglife,youarereleasingtensionandcreatingpositivephysiologywithinyourbodythatstrengthensandfortifiesyourhealingsystem. Laughterkills
painbytriggeringthereleaseofpowerfulneurochemicalsfromthebrain,suchasendorphinsandenkephalins,which,aswenotedear
lier,arenaturallyoccurringopiatesmuchstrongerthanmorphine. Laughtersimultaneouslystimulatesthereleaseofotherpowerfulsub
stancesthatboosttheperformanceofyourhealingsystem. Somescientistshavedefinedlaughterastantamountto“internaljogging,”in
thatallthehealthbenefitsofjogging,suchasimprovingthestrength
ofyourheartandcirculatorysystem,canalsobefoundinlaughter. DoingWhatYouLoveContributestoaLongandHealthyLife
Uponhisretirementattheageof89years,aninnovativeartistandanimatorforWaltDisneyStudioswasrecentlyrecognizedforhis
208 YourExtraordinaryHealingSystem
outstandingcontributiontothefieldformorethan65years. Whenaskedhowhemanagedtokeepgoingallthoseyears,andwhatmotivatedhim,hereplied,“Yougottaloveyourwork. ”Whenyoulovewhatyoudo,everydayisadayofplayandenjoyment. Whenyouworkatajobthatyoulove,itdoesn’tfeellikework. Lovingyourworkisthehealthiesttonicintheworldforyourbody’shealingsystemasitisinjectedwithacontinuoussupplyofdynamic,positive,mentalandemotionalenergyeverysingledayof
yourlife. Bythetimeyoureacholdage,thispositiveenergypaysoff
individends. Thefollowingstorieshelpillustratethispoint. PopProctorwasawell-knownsurferfromCaliforniawhofellin
lovewiththesportwhenhepickeditupattheratherlateageof50. Hesurfedformorethan40yearsandretiredfromsurfingattheage
of97. Hediedattheageof99,anditwasrumoredthathediedso
youngbecauseheretiredfromsurfingtoosoon. AlbertSchweitzeroncetoldhishospitalstaffthat“Ihavenointentionofdying,solongasIcandothings. AndifIdothings,I
havenoneedtodie,soIwilllivealong,longtime. ”Dr. Schweitzer,whoreceivedtheNobelPrizein1952,remainedactiveuntilhisfinaldays;heliveduntiltheageof90. Mrs. MinamiwasaJapanese-Hawaiianwomanwhowas101
yearsofagewhenImether. Shedrankacupofhotwateraftereach
mealandenjoyedperfectregularitySheworkedinhergarden,whichsheabsolutelyadored,everyday,rainorshine. Whensheleft
meforanotherdoctorbecauseherinsurancehadchanged,shewas
103andstillgoingstrong. HarryLiebermanwasanelderly,78-year-oldmanwhohadbeenaloneinanursinghomesincetheageof75,silentlyawaitinghisdeath. Tohelppassthetime,everydayatnoonhewouldmeethispartnerforagameofchess. Oneday,unbeknownsttohim,hispart
nerdied. WhenHarryshowedupattheusualtimethenextdayfor
hischessmatch,hispartnerdidn’tshow. Thestaffwhowasinformed
ofhispartner’spassingandconcernedabouttheeffectsonHarrydidn’twanttobreakthenewstohimsosuddenly. They


 I’m not dying. I
keep surviving. Mira:  What does this place look like? Wayne:  It looks like an island. Native people. Lots of trees, coconut
trees. Lush. Lots of fresh fruit. Natives that are friendly, but we’re not. This captain and these people running this thing are just really vicious
and cruel to these people. It’s hard for me to imagine that they would
do such a thing. I try to persuade them not to. They kill peopl e with
machetes and knives and things. They’re just vicious to these people
for no reason. Just because they’re different. Can’ t comprehend that. And they load up the ship, but I don’t participate in any of the killing
and the violence. These people look African, so they are native. I can’ t
figure out why we are so cruel to them. Mira:  What do you do next? Do you continue exploring or do you
go back? Wayne:  No. We load up. Someone makes notes on where this is. And I can’t figure this out because I don’t know anything abou t how
to figure all that stuff out. I can’t figure out how they’d find a place in
the middle of the ocean. But a lot of fishing with lines. Then we go
back. And it takes six, seven months to get back again. I want to see
my wife, but when I get back, I can’ t find her. Mira:  What happened to her? Wayne:  She died. Mira:  What did she die of? Wayne:  Some kind of sickness in her chest. She couldn’ t breathe. Mira:  Did she die before she had the child?Wayne:  There’ s supposedly a little boy, but no one knows what
happened to him. Two years old, but no one knows anything. They’re
all tellin g me that she waited and waited and waited for me, but I was
just gone for so long. I’m much  older now. Got gray. I was gone for a
long time. T en years. Mira:  How do you feel knowing that you cannot find her and that
she has died? Wayne:  Very sad. V ery guilty. Mira:  Let move forward and see what happens next. Wayne:  I just get very sad and depre ssed. Trying to figure why
there’ s so much violence around me, so much killing. Why  can’t
people just … it’s just a mystery that everybody wants to hurt
everybody. I think I write about it. I have to tell. It seems like such a
futile thing. Everybody is just so violent, everybody hates every body. There’ s hardly any love anywh ere. Everybody is just into surviving,
trying to take something from somebody else. T rying to talk to people,
about just … caring about each other. And I want to write about it. Mira:  How  do you do that? How do you talk to people? Do you talk
to them one-on-one, or do you stand somewhere? Wayne:  No. I just write  down what seem s to make sense and figure
that someway, somehow people are going to get the message. It just
seems that anytime anybody settles down and everything gets sorted
out, somebody just comes in and starts killing people, chopping heads
off. I’m always perplexed by that. I just can’t figure out what in the
world … why would people do this to each other? I’m just mystified,
always mystified, at the cruelty that people seem to show to
everybody, even  the people who are in their family, living close in the
same villages, they’re still fighting with each other. It just seems like I’m outside of all of that. I don’t have any fights. I
don’t have any case against anybody. I just want to be left alone, let
people be left alone, let them live the way they will, not trying to
impose somethi ng on them. No one seems to get that. It just seemslike that’s a foreign idea to everybody. I’m really thought of as a crazy
old man because I talk about. …
I’m writing and there’ s a light, big light, white light … it’s like I’m
in a cave, and that’s the only place I can get any peace. There’ s a light
that comes into the cave right through the roof, through the ceiling. I
just sit there, and … what do I write on? I write on tablets of some
kind. They look like stone. And these truths are just coming right
through the ceiling into this light, and they just seem so obvious to
me. I can’t figure out why they’re coming to me. It’s like I have this
special pipeline to whatever this light is. This light is really bright. It
is really bright right now. I feel like I’m Socrates. It doesn’ t seem like
the right  time. I’m this wise old man. I’ve got a white beard to here. And I’ve got like a whole white robe. It’s like something the Pope
would wear almost. These things that are coming are so …
Mira:  How does it feel when they come? Does it feel like ideas? Wayne:  No, they come in pictures. Love is the thing. It’s just love. And the word love and the feeling of love. Then the hypocrisy of it all. Nobody, like these are the thing s that I am the only one who knows. Nobody else knows this. Mira:  How do you share it with people? Do you travel around? Wayne:  No, I’m just sitting in a cave, and this information is
coming to me, and it just makes me light. It’s like a knowing. I know
I’m going to die soon. And I feel compelled to leave this inform ation
in some  way, and I’m perplexed  by how to do that, how to get these
truths just coming through this cave. I’m telling you—I’m in a cave. There’ s a roof above me, but the
light just comes right through this cave. It’s all dark in there, but
there’ s a light that looks like this, like a spotlight. It goes like this,
starts narrow and goes wider and wider and wider. Out of this light
comes these truths. All these truths are just about love. They’re just
about love. That’ s the only word I can see: L-O-V -E. Get this message
out there. Get this message out there. You just have to love each other. If you could just get that, all this pain and this killing, all thisviolence, this hatred, it’s so simple, it just seems so simple to me. I
just have this awakening. It’ s like … wow. All I have to do is just convince people to do this, but then I look
inside myself and know that no one is going to believe it. It’s all just
going to be bullshit to everybody. No one is going to accept this. But
yet you know it’s this profound truth. You just have to love each other. Just love each other, and you can have your wife back, you can have
your sister back. And now she’s back. She’s back. I can see her whole life unfolding
right before me. And my wife is back. And I can see her smilin g and
how much she loved me. She wished I wouldn’ t have left. My sister
wished I wouldn’ t have left. My father … and I’m just so heartbroken
because I know that nobody is going to get this. Nobody gets this. And I can’t persuade people. They’re just so hell-bent on survival
and fearing that somebody else is going to come and take what’ s theirs
because that’s what everybody does. They create armies and build up
all this hatred over all of this stuff … over little, meager pieces of
fruit, little nothi ng, over the few things that they have, the few crops
that they have. I just can’t get it. Why don’t you just share  those
things with each other instead  of hoarding? You’ll multiply them. That’ s one of the truths that come right through the light. If you share
…
Mira:  If you share, there’ll be more? Wayne:  Nobody gets it. If you share it, you multiply it. If you hoard
it, you lose it. It just seems like such a simple thing. Yet it’s just so …
nobody can, nobody can … it goes against everything. Ever ybody
laughs. What an absurd idea that is. If you share it, you lose it. No. If
you share it, you’ll have more. Nobody seems to get it. Everyon e just
wants to take theirs and get it before somebody else does. And we bury people, and we kill people. And there is a head over
here, a leg over there. It’s like … I’ve seen so much of that. It’s just so
clear, this truth is just so clear. This truth is just so clear, so clear. You
just have to love each other. Love yourself. Love each other. You’regoing to be crucified for that, though. You’re going to be laughed at. You are going to be an outcast. Now I look back and even as a little boy


pray, “ Dear God, I am willing to see this diﬀer ently.”
Surrendering a situation to God means sur rendering to Him
our thoughts  about it. What we give to God, He gives back
to us r enewed thr ough the vision of the Holy Spirit. Some
people think that if we sur render to God, we’r e giving uppersonal r esponsibility. But the opposite is true. W e’re taking
the ultimate r esponsibility for a situation by being
responsible for our thoughts about it. W e’re responsible
enough to know that, when lef t to our own mental devices,
we will instinctively r espond fr om fear. We’re responsible
enough to ask for help. Sometimes people think that calling on God means
inviting a for ce into our lives that will mak e everything r osy. The truth is, it means inviting everything into our lives that
will for ce us to gr ow—and gr owth can be messy. The
purpose of life is to gr ow into our perfection. Once we call
on God, everything that could anger us is on the way. Why? Because the place wher e we go into anger instead of love, is
our wall. Any situation that pushes our buttons is a situation
wher e we don’t yet have the capacity to be unconditionally
loving. It’s the Holy Spirit’s job to draw our attention to that,
and help us move beyond that point. Our comfort zones ar e the limited ar eas in which we ﬁnd
it easy to love. It’s the Holy Spirit’s job not to r espect those
comfort zones, but to bust them. W e’re not at the
mountaintop until any zone is comfortable. L ove isn’t love
until it’s unconditional. W e’re not e xperiencing who we
really ar e until we e xperience our perfect love. In order to insur e our pr ogress towar d the goal of
enlightenment, ‘the Holy Spirit has a highly individualized
curriculum for everyone.’ Every encounter, every
circumstance can be used by Him for His purposes. He
translates between our perfect cosmic self and our worldly
insanity. He enters into the illusion and leads us beyond it. He uses love to cr eate mor e love, and He r esponds to ‘fear
as a call for love.’The Holocaust was not God’s will, nor is AIDS. Both of
them ar e products of fear. When we invite the Holy Spirit
into these situations, however, He uses them as r easons
and opportunities for us to gr ow into the very level of deep
love thr ough which they ar e eradicated fr om the earth. They
challenge us to love mor e deeply than we have ever loved
befor e.
If we r eally desir e a moral answer to the Holocaust, we
do everything in our power to cr eate a world in which it
could never happen again. As any thinking person knows,
Hitler did not act alone. He could never have done what he
did without the help of thousands of people who, although
they did not shar e his evil vision, did not have the moral
ﬁber to say no to it. What would the Holy Spirit have us do
now? Although we cannot guarantee that a Hitler will never
again be bor n, we can in fact cr eate a world in which, even
if a Hitler appear ed, ther e would be so much love that
hardly anyone would listen or conspir e with him. The spiritual path, then, is simply the jour ney of living
our lives. Everyone is on a spiritual path; most people just
don’t know it. The Holy Spirit is a for ce in our minds that
knows us in our perfectly loving, natural state—which we’ve
forgotten—but enters into the world of fear and illusion with
us, and uses our e xperiences her e to r emind us who we ar e.
He does this by showing us the possibility of a loving
purpose in everything we think and do. He r evolutionizes
our sense of why we ar e on the earth. He teaches us to see
love as our only function. Everything we do in our lives will
be used, or interpr eted, by the ego or the Holy Spirit. The
ego uses everything to lead us further into anxiety. The Holy
Spirit uses everything to lead us into inner peace. 5. ENLIGHTENED BEINGS“Enlightenment is but a r ecognition, not a
change at all.”
There are people who have lived on the earth, and per haps
there are people living her e now, whose minds have been
completely healed by the Holy Spirit. They have accepted
the A tonement. In all r eligions, ther e are stories of saints or
prophets who work ed miracles. That is because, when the
mind r eturns to God, it becomes a vessel for His power. The
power of God transcends the laws of this world. Saints and
prophets, by accepting the A tonement, have actualized the
Christ within them. They have been puriﬁed of fearful
thoughts and only love r emains within their minds. These
puriﬁed beings ar e called the Enlightened ones. Light means
understanding. The enlightened “understand.”
Enlightened people don’t have anything we don’t have. They have perfect love inside, and so do we. The diﬀer ence
is that they don’t have anything else. Enlightened beings
—‘Jesus and others—e xist in a state that is only potential in
the rest of us.’ The Christ-mind is mer ely the perspective of
unconditional love. Y ou and I have the Christ-mind in us as
much as Jesus does. The diﬀer ence between him and us is
that we ar e tempted to deny it. He’s beyond that. His every
thought and action stems fr om love. The unconditional love,
or Christ within him, is ‘the truth that sets us fr ee,’ because
it’s the perspective that saves us fr om our own fearful
thoughts. Jesus and other enlightened masters ar e our evolutionary
elder br others. A ccording to the laws of evolution, a species
develops in a certain dir ection until that development is no
longer well adapted for survival. A t that point, a mutation
occurs. Although the mutation doesn’t r epresent the
majority of the species, it r epresents the line of evolutionbetter adapted for the species’ survival. The descendants of
the mutation ar e then the ones to survive. Our species is in tr ouble because we ﬁght too much. W e
ﬁght ourselves, each other, our planet, and God. Our fear -
ridden ways ar e threatening our survival. A thor oughly
loving person is lik e an evolutionary mutation, manifesting a
being that puts love ﬁrst and thus cr eates the conte xt in
which miracles occur. Ultimately, that is the only smart  thing
to do. It is the only orientation in life which will support our
survival. The mutations, the enlightened ones, show the r est of us
our evolutionary potential. They point the way. Ther e is a
diﬀer ence between a wayshower and a crutch. Sometimes
people claim they don’t need a crutch lik e Jesus. But he’s
not a crutch; he’s a teacher. If you want to be a writer, you
read the classics. If you want to mak e great music, you
listen to music composed by gr eat musicians who have
gone befor e. If you’r e studying to be a painter, it’s a good
idea to study the gr eat masters. If P icasso came into your
room while you wer e lear ning to draw and said, “ Hi, I have a
couple of hours…would you lik e some hints?” would you say
no? So it is with spiritual masters: Jesus, Buddha, or any
other enlightened being. They wer e geniuses in the way
they used their minds and hearts, just as Beethoven was a
genius with music, or Shak espear e a genius with words. Why not lear n from them, follow their lead, study what they
were doing right? A Course in Miracles  uses traditional Christian
terminology, but it uses it in very non-traditional ways. Words lik e Christ, Holy Spirit, salvation, Jesus, etc., ar e used
for their psychological rather than r eligious signiﬁcance.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        OceanofPDF. comA Return to Love
Reﬂections on the Principles of A COURSE IN
MIRACLES
Marianne Williamson
“Be not afraid, but let your world be lit by miracles. ”
—A Course in Miracles

OceanofPDF. com

For both my fathers,
who art in Heaven. OceanofPDF. comCONTENTS
Acknowledgments
Foreword to the New Edition
Preface
Introduction
Part I. Principles
1. Hell
2. God
3. You
4. Surrender
5. Miracles
Part II. Practice
6. Relationships
7. Work8.


 Should a situation arise that you need to deal with now, your action will
be clear  and incisive if it arises  out of present-moment awareness. It is
also mor e likely  to be ef fective. It will not be a reaction coming from the
past conditionin g of your mind but an intuitive response to the situation. In other instances, when the time-bound mind would have reacted, you
will find it more ef fective to do nothing — just stay centered in the Now. A QUANTUM LEAP IN THE EV OLUTION OF
CONSCIOUSNESS
I have had glimpses of this state  of fr eedom fr om mind and time that you
describe, but past and futur e ar e  so overwhelmingly str ong that I cannot
keep them out for long. The time-bound  mode of consciousness is deeply embedded in the
human psyche. But what we are doing here is part of a profound
transformation that is taking place in the collective consciousness of the
planet and beyond: the awaken ing of consciousness from the dream of
matter, form, and separation. Th e ending of time. W e are breaking mind
patterns that have dominated h uman life for eons. Mind patt erns that
have created unimaginable suf fering on a vast scale. I am not using the
word evil. It is more helpful to call it unconsciousness or insanity. This br eaking up of the ol d mode of consciousness or rather
unconsciousness: is it something we have to  do or w ill it happen
anyway. I mean, is this change inevitable. That’ s a question of perspective. The doing and the happening is in fact a
single process; because you are  one with the totality of consciousness,
you cannot separate the two. But there is no absolute guara ntee that
humans will make it. The process isn’ t inevitable or automatic. Y our
cooperation is an essential part of it. However you look at i t, it is a
quantum leap in the evolution of consciousness, as well as our only
chance of survival as a race. THE JOY OF BEING
T o alert you that you have allowed yourself to be taken over by
psychological tim e, you can use  a simple criterion. Ask yourself : Is there
joy, ease, and li ghtness in what I am doing. If there isn’ t, then time is
covering up the present moment, and life is perceived as a burden or a
struggle. If th ere is no joy, ease, or lightness in what you are doing, it does not
necessarily mea n that you need to change what  you are doing. It may be
suf ficient to change the how. “H ow” is alw ays more important than
“what. ” See if you can give much more attention to the doing  t han  to the
result that you want to achieve through it. Give your fullest attention to
whatever the moment presents. This implies that you also completely
accept what is, because you cannot give your full attention to something
and at the same time resist it. As soon as you honor the present moment, all unhappiness and struggle
dissolve, and life begins to flow with joy and ease. When you act out of
present-moment awareness, whatever you do becomes imbued with a
sense of quality, care, and love — even the most simple action. So do not be concerned with the fruit of your action — just give attention
to th e action itself. The fruit will come of its own accord. T his is a
powerful spiritu al practice. In the Bhagavad Gita, o ne of the olde st and
most beautiful spiritual teaching s in existence, nonattachment to the fruit
of your action is called Karma Y oga. It is described as the  path of
“consecrated action. ”
When th e compulsive striving away from the Now ceases, the joy of
Being fl ows into everything you do. The moment your attention  turns to
the Now, you feel a presence, a stillness, a peace. Y ou no longe r depend
on the future fo r fulfillment and satisfaction — you don’ t look  to it for
salvation. Therefore, you are not attached to the results. Neither failure
nor succ ess has the power to change your inner state of Being. Y ou have
found the life underneath your life situation. In th e ab sence o f psychological  time, your sense of self is deri ved from
Being, not from your personal p ast. Therefore, the psychologica l need to
become anythin g other than wh o you are already is no longer there. In
the worl d, on the level of your  life situation, you may indeed  become
wealthy, knowledgeable, successful, free of this or that, but in th e deeper
dimension of Being you are complete and whole now. In that state of wholeness, wou ld we still be able or willing to pursue
external goals. Of cour se, but you will not have illusory expectations that any thing or
anybody in the future will save you or make you happy. As far as your
life s ituation is c oncerned, there  may be things to be attained or acquired. That’ s th e world of form, of gain and loss. Y et on a deeper leve l you are
already complete, and when you realize that, there is a playful, joyous
ener gy behind what you do. Being free of psychological time, you nolonger pursue your goals with grim determination, driven by fear, anger,
discontent, or the need to become someone. Nor will you remain inactive
through fear of failure, which to the ego is loss of self. When your deeper
sense of  self is d erived from Being, when you are free of “beco ming” as
a ps ychological  need, neither your happiness nor your sense of self
depends on the outcome, and so there is freedom from fear. Y ou don’ t
seek permanenc y where it canno t be found: in the world of form, of gain
and loss, birth and death. Y ou don’ t demand that situations, conditions,
places, or people should make  you happy, and then suf fer when they
don’ t live up to your expectations. Everything is honored, but noth ing matters. Forms are born and  die, yet
you are aware of the eternal underneath the forms. Y ou k now that
“nothing real can be threatened. ”3
When th is is your state of Bein g, how can you not succeed. Y ou have
succeeded already. CHAPTER FOUR
M I N D  S T R A T E G I E S  F O R
 A V O I D I N G  T H E  N O W
LOSS OF NOW : THE CORE DELUSION
Even if I comp letely accept that ultimately time is an illusi on, what
differ ence is that going to make in my life. I still have to live in a world
that is completely dominated by time. Intellectual agreement is just another belief and won’ t make much
dif ference to your life. T o reali ze this truth, you need to live it. When
every ce ll of your body is so p resent that it feels vibrant with  life, and
when yo u can feel that life every  moment as the joy of Being, th en it can
be said that you are free of time. But I still have to pay the bills tomorr ow, and I am still going to gr ow old
and die just like everybody else. So how can I ever say that I am fr ee of
time. T omorrow’ s bills are not the p roblem. The dissolution of the physical
body is not a problem. Loss of Now is the problem, or rather:  the core
delusion that turns a mere situation, event, or emotion into a personal
problem and into suf fering. Loss of Now is loss of Being. T o be free of time is to be free of the psychological need of past for your
identity and future for your fulf illment. It represents the most profound
transformation o f consciousness that you can imagine. In some rare
cases, this shift in consciousness happens dramatically and radically,
once and for al l. When it doe s, it usually comes about thro ugh total
surrender in the midst of intens e suf fering. Most people, however, have
to work at it. When you have had your first few glimpses of the timeless state of
consciousness, you begin to move back and forth between the
dimensions of time and presence. First you become aware of just how
rarely your attention is truly in  the Now. But to know  that you are not
present is a grea t success: That k nowing is  pres ence — eve n if initially it
only lasts for a couple of seconds of clock time before it is lost again. Then, w ith increasing frequency, you choose  to  have the foc us of your
consciousness in the present moment rather than in the past or future,
and whenever you realize that you had lost the Now, you are able to stay
in it not just for a couple of seconds, but for longer periods as p erceived
from the external perspective o f clock time. So before you are firmly
established in the state of presen ce, which is to say before you are fully


 ded as waste materials by the body, and the metabolism
wants to release such waste from its internal environment. During the
course of this process, both subclinical and obvious healt h problems
develop internally. The body organs protest the presence of medical poisons in several ways:
(1) by comprom ised functioning of the liver; (2) by develop ment of an
ongoing diarrhea to flush out irritating bile; (3) by cramping pain in the
lower abdomen; (4) by flatulence and gas; and (5) by other general systemic
symptoms manifested as periodic flulike feelings of headaches,perspiration, strong body odor, weakness, dizziness, fainting spells,
intestinal spasms, and muscular aches and pains. These discomforts are indications of deep-seated poisons lodged within
the tissues from cytotoxics. They are poisonous reactions that show up
subtly but repea tedly. Once the cytotoxins are cleaned out by use of the
Gerson Therapy, these poisonings flare up as what the Gers on Institute
personnel describe as “healing reactions,” similar to those described earlier
by F.C. CHEMOTHERAPY  PRETREA TMENT  WITHOUT  EXPERIENCING  WEAKNESS
We have  stated that all chemoth erapy is toxic; however, symptoms and
signs of resulting physical weakness do not necessarily show up in all cases. Subclinical dysfunctions will likely be present from a patient ’s receiving
toxic chemicals, but obvious signs of such dysfunctions may remain
unrecognized. And this set of circumstances brings us to a situation of
chemotherapy pretreatment without the patient’ s experiencing any
weakness. A patient who accepts the Gerson Therapy after having under gone
pretreatment with synthetic chemicals and drugs may have avoided
experiencing physical weakness. This chapter therefore advises how he or
she can proceed  in the Gerson  Therapy. The drug-treated person blessed
with an absence of outward adverse effects will have retained a normal
appetite, remained ambulatory, and resisted extreme weight loss. We’re
describing a truly lucky individual. Even so, anyone fitting such a description should be receiving the
reduced Gerson protocol discussed in the balance of this chapter. The
number of courses of chemotherapy, dosages, and specific toxic drugs
received must be considered by the patient and any health professional
advising on the Gerson Thera py. Pursuing the full, unmodified Gerson
protocol for any patient who has under gone chemotherapy, regardless of the
time elapsed since the last treatment, can be extremely dangerous. From the experiences of Gerson Institute personnel, we know that
chemotherapy pretreated patients respond more quickly and go through
much better long-term recove ry when they follow the “reduced” or
modified Gerson  protocol. Medicating with any aspect of the usual, moreaggressive protocol will be done at the expense of safety and long-term
recovery. Consequently, we warn that those patients having cancers
complicated by chemotherapy should follow the reduced Gerson Therapy
program described below. THE REDUCED  GERSON  PROT OCOL FOR  CHEMICALL Y TREA TED PATIENTS
Any person suffering from one or more degenerative diseases (with
cancer definitel y among them) with a medical history of chemotherapy
should follow the following modified Gerson Therapy protocol.12 For
example, as described in A Cancer Therapy: Results of Fifty Cases,  by Max
Gerson, M.D., drinking fresh-squeezed organic juices is a potent source of
nourishment and an exceedingly powerful detoxifying tool.13 Consuming
juice is therefor e done in a different way for the cancer patient pretreated
with chemicals. Juice Consumption
For a cancer patient who has been chemicalized with toxic drugs, it’s
advisable to start the juicing regimen with only 2 to 4 ounces of fresh-
squeezed vegeta ble or fruit juice. At the beginning of the juicing procedure,
because of its strong efficacy, temporarily eliminate the three recommended
carrot-only juices. And the dosage for any of the juices will vary depending on the patient’ s
condition, the ability to tolerate such juices, and any potential side effects
which result. If the patient can tolerate the smaller amount of juice, the juice
quantities are increased after two or three days. Typically, from 2 to 4
ounces, or four to six ounces at a time, will be imbibed, and eventually,
after seven to ten days, progress will be made toward acceptance of the full
8-ounce portions. Finally, the three carrot juices each day may be
reintroduced to the chemicalized patient. Care must be taken to ensur e that the patient continues to tolerate all
juices without significant nausea or other side effects. If side effects do
appear, cut back on the doses of juice. We recommend  that patients should stay with the schedule of juice
drinking as follows: Each day it is best to ingest (a) one orang e juice, (b)four green leaf juices, (c) five apple/carrot juices, and (d) three carrot juices. To reduce nausea and increase  juice-drinking tolerance, add gruel to the
juice up to a 50 percent volume. Potassium Compound Solution (Liquid)
The suggested starting dosage for potassium compound solution is 1 tsp
ten times per day, which repre sents approximately 500 mg or 12.5 mEq
each of potassium (K) acetate,  gluconate, and monophosphat e. This is a
total K combination of 1.5 grams or 37.5 mEq/day. In patients experiencing good  condition despite chemothe rapy, the
normal dosage of 4 tsp ten times per day may be cautiously achieved in
several steps over seven to ten days’ treatment, if no adverse side effects are
observed. Those patients in less than ideal condition should have  the dosage
increased to 2 tsp ten times daily, then carefully observed, very slowly
increasing the dosage to 3, and then 4, tsp ten times per day, as the patient is
able to tolerate it. There are contraindications to K compound solution: Patients presenting
themselves with a history of renal insuf ficiency or generalized kidney
dysfunction, gastritis, nausea, significant bone metastases, or any indication
of bleeding problems should be started with 1 tsp ten times per day. Dosage
may be slowly increased with observation of the compound’ s effects. Anyone with a history of cardiac insuf ficiency, myocardial infarction, or
congestive heart failure should not receive potassium until blood laboratory
work has been analyzed by a physician. Lugol (Potassium Iodide, KI, Half-Str ength
The recommended dose of Lugol is six drops per day. However, there are
contraindications to taking Lugol for chemo-pretreated patients. Futhermore, if the individual has a history of allergy to iodine, Lugol is also
not indic ated, at least initially; it can be cautiously added after three to five
days, one drop to start, then increasing as tolerance allows. Patients with hepatic (liver) insuf ficiency, primary or metastatic tumor
activity in the liver, hepatitis, or hepatic cirrhosis should be started on one
to two drops of Lugol per day, to avoid bleeding or a decrea se in bloodplatelets. Those patients with bone metastases should also receive reduced
Lugol to avoid excessive bone deterioration and pain. Any patients known
to be affected by heavy metal toxicity should additionally receive doses of
one to two drops per day initially. Thyr oid
Thyroid hormone is taken in a l-grain dosage once or twice per day, but
there are contraindications to thyroid usage similar to those for Lugol. Watch for signs of hyperthy roidism, including tachycardia, anxiety,
insomnia, and tremors. Reduce  dosage levels if any of these signs and
symptoms are present. Also note that transient tachycardia alone can be a
toxic or flare-up  reaction. Patients with a history of cardiac insuf ficiency or
other cardiac problems should be started on a maximum of 2 grains of
thyroid daily. Niacin
This vitamin B3 nutrient has a dosage of 50 mg six times per day. Some
contraindications do exist, such as for patients who present with hepatic
insuf ficiency, primal or metastatic tumor activity in the liver, hepatitis, or
hepatic cirrhosis. These patients should receive a maximum of 100 to 150
mg of niacin daily. Those with a medical history of bleeding, ulcers, or
gastritis, or who are concurrently receiving prednisone, other steroids, or
coumadin should not receive niacin. Pancr eatin
This pancreatic enzyme from the pig allows for a dosage of three 325-mg
tablets taken four times a day. It is contraindicated for sarcoma patients. Crude Liver/B12 InjectionThis is taken once daily as an intramuscular injection in a dose of 100
mcg of vitamin B12 with 3 cc of crude liver extract. Other than producing
excessive levels of vitamin B12, and occasional  allergic reactions, there is
no known contraindication for the crude liver/B12 injection. Acidol
The gastrointes tinal enzyme product known as Acidol (betaine
hydro


 it a mental health
crisis, but in fact it’s a spiritual one. There is a profound disconnection
between the love in our hearts and how we are living on the earth.The truth of our being is not reflected in the world we see around us, so
much as it is contradicted, obscured, and even violated by the world. The
realities of the modern world do more to bruise than to heal the wounded
soul, and the purpose of our lives is to repair the damage. My mother didn’t know what to do with a daughter who couldn’ t stop
crying, and she told me she would send me to therapy. “My friend Buzz
says you need to see someone,” she said. I responded, “Y a think?”
“But none of that crazy California stuff you do!” she said. (I had been
living in New York, but my mother labeled anything nontraditional
“California.”) “I want it to be a medical doctor. A Jewish psychiatrist.”
Fine, Mom, I thoug ht, just try to help me, please. And when I walked
into the psychiatrist’ s office, one of the first things I said to him was “Look,
I’m a student of a set of books called A Course in Miracles, and you need to
know that. If you’re going to tell me that’s crazy and delusional and what I
need is serious psychiatric help but that’s not it, then this isn’t going to
work.”
To my amazement and eternal gratitude, he leaned over in his chair and
said, “I just finished the Workbook.” He was a student of A Course in
Miracles. It was during that time that I felt the presence at the end of my bed. And
it was also during that time that I proposed a kind of deal to God. In a
moment of despair, I told Him that if He would help me put my life back
together, then I would dedicate the rest of it to Him. Slowly but surely, and with the help of that amazing psychiatrist in
Houston, I healed. I felt as though my head had exploded into thousands of
little pieces, sending shards of my skull out into the outer regions of the
universe. It took time, but when my skull came back together it felt like
something had entered my brain that hadn’ t been there before. My
perceptual framework was somehow rearranged. As the months passed, I forgot about that moment when I had proposed
a deal to God. In fact, I started feeling like my old self again. I didn’ t sense
a presence at the end of my bed anymore, but I still felt something  that I
couldn’ t quite put my finger on. It was as though I had been accompanied in
my grief. Now, however, what had felt so comforting before began to feel
kind of weird. What had felt like a reassuring presence began to feel like a
bit of an intrusion as I was going about my day.In fact, I tried to shoo it away. “Look, I’m extre mely grateful to you. But I’m fine now, really. I’m sure
you have many, many other people to help, and I think you should go do
that! Thanks so much. Really. Bye-bye!”
I was trying to blow of f Jesus. Then not long afterward, an interesting thing happened at a cocktail
party I attended in Houston. The party was at a big house filled with smaller
rooms. The party sort of floated from one room to the next. At one point I entered a room and saw about three or four men dressed
in tuxed os, drinks in hand, standing around talking to each other. And in
what must have been a waking  dream—ancients would have called it a
mystical experience, perhaps—one of the men turned his head and looked
at me. In that moment, I gasped. For I knew who he was. He simp ly looked at me, sayin g without any emotion whatsoever, “I
thought we had a deal.”
And that was it. I have found over the years that I’m far from alone in having had a strange
introduction to Jesus. The prepackaged religious Jesus doesn ’t work for
everyone, including some Chris tians. For many he has become like a fossil
enclosed within a glass case, displayed in a museum but somehow lacking
spiritual force. The world needs help—few are doubting that now—but religious
dogma seems like an inadequate response to the challenges of our time. People long for a sense of spiritual immediacy, not some promise of a
vague and far-off heaven. Nothing narrow, rigid, or inauthentic grabs the
modern soul. If there’ s someth ing that bears witness to our horror at the
pain of living, that speaks to our yearning to escape the traum a of simply
being in this world, and delivers us to realistic hope that things could
actually get better, then we’re definitely open. But not to stultified notions
of an otherworldly benefactor who stands by while humanity suffers. Nope. Too late for that. There’ s a sense among millions that that might have
worked for others at another time, but it won’ t work for us. In turning away from the dogma of organized religion, however, people
don’t necessarily mean to be turning away from God. Many are scanning
the landscape now for new, more vital spiritual experiences, including a
revelation of Jesus that is more relevant to their lives. They’re finding thisrevelation both inside and outside the Christian religion. Surely there’ s
something beyo nd the false choice between a calcified notion of a “Son of
God” and the modern de-juiced assignation of “a great teacher.” We’re
looking for a deliverer not just from our individual sins but from the world’ s
insanity. And nothing less will do. We understand that the problems of our world cry out for something
deeper than either the shallown ess of institutional religion or the bromides
of popular culture. The quest for that something deeper relates to every
collective challe nge we face now, and people know it. This book is an
exploration of the role of Jesus in helping us find what that is. Just as Jesus two thousand years ago came to speak not only to Jews,
the Jesus of today comes to speak not only to Christians. The idea that he
belongs only to Christians, or to practitioners of any other religion, for that
matter—who therefore get to determine precisely who he is and what he
should mean to us—is an idea whose time is passing. While Christianity
claims a kind of monopoly on Jesus, there’ s a growing sense that he belongs
to no one and yet to everyone. The mystic Jesus is a universal Jesus, an aspect of nature itself. I
experience the sun, but no one owns the sun. I experience the breeze, but no
one owns the breeze. I experience love, but no one owns love. Natural
forces can neither be contained nor propertied, and Jesus is a natural force. The mystic Jesus is a path of consciousness, an understanding of how
the universe operates and how we can mentally align with its purposes. The
contemporary mystic is guided by an internal radar that exists within us all,
literally a gift from God. Whether we call that guidance conscie nce, ethics,
our covenant with God, the voice of the Holy Spirit, or Jesus, its wisdom
and illumination is the salvation of the world. When Jesus said, “My kingdom  is not of this world,” that is what he
was referring to—that his kingdom is not an outer but rather an inner
domain of existence, what today we call the psyche. His is a mindset of
love, which he shares with us when we ask him to. The only thing to be
saved from is our own misguide d belief that we are separate and alone in a
random and meaningless unive rse—for that is the source of all fear. The
reason Jesus can be called savior of the world is because he saves us from
our sick thinking about the world. Jesus is a guide to another way of
thinking—thus the builder of another kind of world.The world is a reflection of our thoughts; therefore the primary thing to
be saved  from is our own misg uided thinking. The salvation of the world
lies in the corre ction of the thinking that dominates this world, a kind of
thinking that is rooted in fear and leads inevitably to fearsome
consequences. The problems of the world as we know them are simply
symptoms of a deeper problem: us, and the ways of thinking that trap us in
the hell of our own making. It is thinking based on fear, positing us as
separate from everything—from anything larger than ourselves, from each
other, and from the world at large. This thinking is deeply untrue and deeply
insane. It wound s the world because it breaks the heart. It causes inevitable
suffering because it is so at odds with the truth of who we are. We need to
correct that thinking, and then we will correct the world. We need to heal
our wounded souls, and then we will heal the world. It is imperative that we stop behaving in ways so violently destructive to
ourselves and to others and to the planet on which we live, or humanity will
not survive itself. Our violent behavior stems from our violent thinking; it is
our thinking, therefore, that is killing us. Yet how do we change at this
point? Is anyone seriously thinking that traditional